Astafiev block. Characteristics of the main characters of the work Scaffold, Aitmatov

Aitmatov is one of the leading writers of our time. His novel "The Scaffold" is a very popular work, because it touches upon the actual problems of the present. This book is the result of the author's observations, reflections and anxieties about the turbulent, threatening future reality, therefore it differs significantly from all previously written works: "Early Cranes", "White Steamboat", "Mother's Field", "First Teacher", "Poplar Tree". mine is in a red scarf." In "The Scaffold" Ch. Aitmatov, as an artist of the word, fulfills the mission of a spiritual mentor of the current generation, who points out to his contemporaries the tragic contradictions of today. The writer touches upon issues of ecology, morality, the problem of the threat of drug addiction.

The novel is full of images that at first glance are not related to each other: wolves, the exiled seminarian Obadiah, the shepherd Boston, the "messengers" for marijuana. But in fact, their destinies are closely intertwined, forming a common knot of problems that have matured in modern society, which the author calls on us, who live now, to solve. But this calm and serenity is only until a person invades the Asian expanses, carrying in himself not a creative, but a destructive force. And a terrible, bloody act of destruction of the animal world is performed, in which Akbar's wolf cubs, recently born, also perish. All living things around are exterminated, and people, obsessed with a selfish attitude towards nature, rejoice that the meat supply plan has been fulfilled. Three times the wolves went to remote places, tried to acquire offspring to continue their kind and live as the laws of life prescribe for them, and three times the evil and cruel fate, embodied in the image of people, deprived them of their cubs. Wolves, in our view, are a danger, but it turns out that there is an even greater evil that can crush and destroy everything - again, these are people. Akbara and Tashchainar in the novel have mercy and do not wish bad to anyone. Akbara's love for wolf cubs is not an unconscious animal instinct, but a conscious maternal care and affection, characteristic of all women on earth.

The wolves in the work, especially Akbar, personify nature, which is trying to escape from the people who destroy it. Further actions of the she-wolf become a warning to a person that sooner or later all living things will resist and will take revenge, revenge cruelly and inexorably. Akbar's mother, like mother nature, wants to preserve herself, her future in her offspring, but when Bazarbai kidnaps wolf cubs from the lair, she hardens and starts attacking everyone in order to drown out the rage, longing and despair that drove her to madness. The she-wolf punishes not the one who really harmed her, but a completely innocent person - the shepherd of Boston, whose family had the misfortune to receive Bazarbai in their house, who was passing by their dwelling with the cubs. Traces and led Akbara to the Boston camp. The shepherd understands what a vile deed the envious Bazarbai, who wants to harm him, has committed, but he cannot do anything. This disgusting drunkard, capable of any meanness, hated Boston all his life, an honest worker who, thanks to his own strength, became the best shepherd in the village. And now Bazarbai gloated and rejoiced at the thought that Urkunchiev, who had "conceited himself and became proud," was driven at night by Akbara, who had lost her cubs, with tormenting and exhausting howls.

But the worst was yet to come in Boston. Seeing that the she-wolf who kidnapped his beloved son is running away, Boston kills Akbara and the baby, who was his continuation and the meaning of life, with one shot. Bazarbai also dies, having broken so many other people's destinies and colliding two mighty forces - humanity and nature - with each other. Having committed three murders, only one of which was conscious, Boston himself behaves on the block, overwhelmed by grief and despair that overwhelmed him, internally devastated; but deep down he was calm, because the evil he destroyed could no longer harm the living. Another acute topic revealed by the writer in the novel is the problem of drug addiction. Ch. Aitmatov calls on people to come to their senses, to take the necessary measures to eradicate this dangerous social phenomenon that cripples human souls. The author truthfully and convincingly describes the path of "messengers" leading to a dead end and destroying lives, who, taking risks, go to the Asian steppes for marijuana, obsessed with a thirst for enrichment. In contrast to them, the writer introduces the image of Avdiy Kallistratov, a "heretic-but-thinker", expelled from the seminary for his ideas about "God-contemporary", unacceptable from the point of view of religion and established church postulates.

The spiritualized and thoughtful nature of Obadiah opposes all manifestations of evil and violence. The unrighteous, disastrous path that humanity follows causes pain and suffering in its soul. He sees his purpose in helping people and turning them to God. For this purpose, Obadiah decides to join the "messengers", so that, being next to them, to show how low they have fallen, and direct them to the true path through sincere repentance. Obadiah strives with all his might to reason with them, to save perishing souls, instilling in them a lofty thought of the All-Good, All-Merciful, Omnipresent... But for this he is severely beaten, and then those to whom he extended a helping hand are deprived of their lives. The figure of Obadiah, crucified on a saxaul, resembles Christ, who sacrificed himself for the Good and Truth given to people, and atoned for human sins by death.

Obadiah also accepted death as good, and in his last thoughts there was no reproach to the distraught crowd of murderers, but only compassion for her and a sad feeling of unfulfilled duty ... "You have come" - these were his last words when he saw a she-wolf in front of him with with amazing blue eyes, which looked with pain into the face of the crucified man and complained to him of her grief. The man and the wolf understood each other, because they were united by a common suffering - the suffering that they experienced from the moral poverty of people mired in lack of spirituality. If fatal circumstances brought Boston to the “scaffold”, then Obadiah chose this path for himself, knowing that in the human world one must pay dearly for kindness and mercy. The tragedy of Obadiah is aggravated by complete loneliness, because the impulses of his noble soul do not find a response and understanding in anyone.

Anxiety is the main feeling that the novel brings to the reader. This is anxiety for the perishing nature, for the self-destructive generation, drowning in vices. "The chopping block" is a cry, the author's call to change his mind, to take measures to preserve life on earth. This work, strong in its content, is able to provide a person with invaluable help in the struggle for a new, bright, highly moral path, which is assigned to him by nature and to which people will sooner or later turn their mind-illumined eyes.

Chingiz Aitmatov's novel "The Scaffold" touches upon many problems of modern society. The writer touched upon very important issues that may arise before a person if he is not indifferent to our own fate and the fate of future generations. Chingiz Aitmatov touched upon the problems of drug addiction, drunkenness, ecology, as well as various moral problems of society. If these problems are not solved, then in the end they will lead humanity to the “scaffold”.

The protagonist of the first half of the novel is Avdiy Kallistratov. This is a person who is not indifferent to the conditions in which the people around him live. He cannot watch without heartache how people destroy themselves. He cannot be inactive, even though his actions, often naive and not giving the desired result, turned to his detriment. The writer creates a contrast between Obadiah and young drug addicts, thereby emphasizing two different directions in the development of a person's character. One path, which Obadiah took, leads to the improvement of the best spiritual qualities of a person. The other - to slow degradation, to spiritual impoverishment. In addition, drug addiction gradually makes a person physically weak and sick. A single protest of Obadiah could not lead to global changes in society, and even in that small group of people with whom he had the misfortune to collect marijuana together. Society should think about this problem and try to solve it with forces much greater than the strength of one person. However, it cannot be said that Obadiah did nothing. He tried to show people what a disaster they could come to, and someone would certainly have supported him if fate had not led Obadiah to death. Someone would support his desire to change his life for the better.

Showing the death of Obadiah, the writer seems to explain to us what we will all come to if we close our eyes and turn away, seeing how something terrible and unfair is happening. The people who killed Obadiah are worse than animals, because animals kill in order to live, and they killed thoughtlessly, simply out of anger. These, if you look at it, miserable drunkards end up morally and physically slowly killing themselves.

Another problem - the problem of ecology - is most revealed through the description of the life of a family of wolves. The author brings their perception of the world closer to the human, making their thoughts and experiences understandable and close to us. The writer shows how much we can influence the life of wildlife. In the saiga shooting scene, people seem to be just monsters who do not know pity for living creatures. Wolves running along with saigas are seen as nobler and even kinder than people. By destroying living nature, man will destroy himself. This statement involuntarily suggests itself when you read individual moments of the novel.

The most important and most terrible, as it seems to me, is the problem of morality. Spiritless people are capable of destroying for their own benefit, and they will not be hurt or ashamed of this. They cannot understand that their actions will turn against themselves, that they will have to pay for everything. Spiritless people in the novel supply teenagers with drugs, kill Obadiah, destroy nature without a twinge of conscience, not realizing what they are doing. A soulless person steals wolf cubs from Akbara, which causes an even more terrible tragedy: a child dies. But he doesn't care. However, this act led to his death. All the problems of mankind are born from the lack of a moral principle in people. Therefore, first of all, we must strive to awaken in people compassion and love, honesty and disinterestedness, kindness and understanding. Avdiy Kallistratov tried to awaken all this in people, and all of us should strive for this if we do not want to end up on the “scaffold”.

The plight of the ecological environment has long been one of the most pressing topics of modern writers. Ch. Aitmatov in his famous novel "The Scaffold" also refers to this problem. This novel is a call to think again, to realize one's responsibility for everything that is carelessly destroyed by man in nature. It is noteworthy that the writer considers the problems of ecology in the novel inseparably with the problems of the destruction of the human personality.

The novel begins with a description of the life of a wolf family, which lives harmoniously in their lands, until a person appears who disturbs the peace of nature. It senselessly and rudely destroys everything in its path. It becomes uncomfortable when you read about the barbaric roundup of saigas. The reason for the manifestation of such cruelty was just a difficulty with the meat delivery plan. “Involvement in the planned turnover of undiscovered reserves” resulted in a terrible tragedy: “... a solid black river of wild horror rolled across the steppe, over white snow powder.” The reader sees this beating of saigas through the eyes of she-wolf Akbara: “Fear has reached such apocalyptic proportions that it seemed to Akbara she-wolf, deaf from the shots, that the whole world was deaf and dumb, that chaos reigned everywhere and the sun itself ... also rushes about and seeks salvation, and that even the helicopters suddenly became numb and without a roar and whistle they silently circle over the steppe that goes into the abyss, like giant silent kites ... ”Akbara’s wolf cubs die in this massacre. Akbara's misfortunes did not end there: five more wolf cubs die during a fire, which was specially set up by people to make it easier to extract expensive raw materials: "For the sake of this, you can gut the globe like a pumpkin."

So people say, not suspecting that nature will take revenge for everything sooner than they expect. Nature, unlike people, has only one unfair action: it, taking revenge on people for ruin, does not understand whether you are guilty or not before it. But nature is still devoid of senseless cruelty. The she-wolf, left alone through the fault of man, still reaches out to people. She wants to transfer her unspent maternal tenderness to a human cub. It turned out to be a tragedy, but this time for the people. But Akbara is not to blame for the death of the boy. This man, in his cruel outburst of fear and hatred for the incomprehensible behavior of the she-wolf, shoots at her, but misses and kills his own son.

Akbar's she-wolf is endowed by the writer with a moral memory. She not only personifies the misfortune that befell her family, but also recognizes this misfortune as a violation of the moral law. As long as the person did not touch her habitat, the she-wolf could meet a helpless person one on one and let him go in peace. In cruel circumstances imposed on her by a man, she is forced to enter into a mortal battle with him. But not only Bazarbay, who deserved punishment, perishes, but also an innocent child. Boston has no personal guilt before Akbara, but he is responsible for Bazarbai, his moral antipode, and for the barbarism of Kandarov, who destroyed the Moyunkums. I want to note that the author is well aware of the nature of such human cruelty in relation to the environment.

This is elementary greed, a struggle for one's own well-being, justified almost by the necessity of the state. And the reader, together with Aitmatov, understands that since gangster actions are carried out under the guise of state plans, it means that this phenomenon is general, and not private, and it must be fought. I believe that we all need to seriously think about what the nature of our fatherland will be like in the future. Is it possible to wish our descendants life on bare land, without groves and nightingale trills?! That's why I completely agree with the author of "Plakha": ecology and morality are connected by one line of life.

Russian literature is of great world significance. It is read in foreign countries and through these works a foreign reader can recognize a Russian person.

Ch. Aitmatov's novel "The Scaffold" shows the flaws of the socialist society. At that time, the problems raised by Ch. Aitmatov were never mentioned. But nevertheless they existed. One of the main problems is the problem of drug addiction. The problem of drug addiction is one of the most acute in the world today. The novel shows the fate of the still very young, shy and good-natured Lenka, the fate of the twenty-year-old, naturally smart Petrukha. But these people are already “embittered at the world”, and they have one goal in life: to collect more marijuana and get big money for it. Anashists have such a law that says about unquestioning service to the "owner of the enterprise." The ringleader of the anashist Grishan prospers at the expense of those people who have already become addicted to drugs and whose soul has become dead. Grishan uses this, but, as the author shows us, he does not use drugs. The image of Lenka means those young people who have already become addicted to drugs, and the image of Grishan means those who push the younger generation astray and thereby profit from their grief. To some extent, society is to blame for the fact that a person becomes a drug addict, but for the most part everything depends on the person, on his inner world.

Avdiy Kallistratov believed that it was possible to return a drug addict to a normal life, but from his own experience he was convinced that this was impossible. And if possible, then only in rare cases and if a person has willpower. Later, Avdiy Kallistratov saw anashists in the police, but Grishan was not among them.

Ober-Kandalov's group, which Avdiy later falls into, is internally close to the collectors of narcotic grass. It is at the hands of Ober-Kandalov that Ober-Kandalov dies - he was crucified on the cross. It is with his death that he protests against drug addiction. And the last words of Obadiah were: "Save Akbar!" This confirms that sometimes the animal turns out to be more humane than the person himself.

It seems to me that the problem of drug addiction will exist as long as there are people who are thirsty for profit at the expense of another person, his grief and death. The Gospel episode is introduced into the novel not at all as a background for the story of Avdiy Kallistratov. His story is quite specific, and the case of the "eccentric Galilean", although it is said about him that he was once in history, outgrows the framework of singularity. It is endlessly repeated in endless reminiscences: "And people are discussing everything, everyone is arguing, everyone is lamenting how and what happened then and how this could happen." He rises to the level of eternal memory: "...everything will be forgotten for centuries, but not this day."

The gospel episode thus becomes not just a fact of the past in a single time series, it unfolds as a special dimension of the concrete in its relationship with the eternal, and Aitmat's Christ is the bearer of ideas embodying this special measure. Therefore, to the question of Pontius Pilate, is there a God for people higher than the living Caesar, he answers: "There is, Roman ruler, if you choose another dimension of being."

A complex, multidimensional world is recreated in "The Scaffold". The artistic space of the novel is also, on the one hand, concrete, as a place of specific events, and on the other hand, it is correlated with another, higher space: "The sun and the steppe are eternal quantities: the steppe is measured by the sun, it is so great, the space illuminated by the sun ".

The figurative fabric of the novel is also complex. The layer of the eternal, the higher is outlined in the book not only with Christian motives: the images of the sun and the steppe as eternal values are organically united with the image from another artistic system - the image of the blue-eyed she-wolf Akbara.

Although the images of Jesus Christ and the she-wolf Akbara go back to completely different and even heterogeneous mythological and religious traditions, in Ch. Aitmatov's novel they are woven into a single poetic fabric.

Recall that in the appearance of each of these characters, the same detail is emphasized - transparent blue eyes. "And if someone saw Akbara up close, he would be struck by her transparent blue eyes - the rarest, and perhaps the only case of its kind." And Pontius Pilate sees how Christ raises on him "... translucent blue eyes that struck him with the strength and concentration of thought - as if Jesus was not waiting on the mountain for that inevitable."

The image of the transparent blue eyes of Jesus and the she-wolf acquires the power of a poetic leitmotif at the end of this figurative series - in the description of Lake Issyk-Kul, the image of the "blue miracle among the mountains", a kind of symbol of the eternal renewal of life: "And the blue steepness of Issyk-Kul was getting closer, and he [Boston - E.P.] wanted to dissolve in it, disappear - and wanted, and did not want to live. That's how these breakers - the wave boils up, disappears and again reborn from itself ... ".

In the complex artistic multidimensionality of Ch. Aitmatov's novel, the fates of specific characters are marked by special depth and significance.

Such is, first of all, the fate of Obadiah. The name of the hero is already significant. "The name is something rare, biblical," Grishan is surprised. Indeed, the name Obadiah is "biblical": in the Old Testament, at least 12 people are mentioned wearing it. But the author has in mind not just a general biblical flavor. From the very beginning, he connects the name of his hero with a specific Obadiah: "... such a person is mentioned in the Bible, in the 1st Book of Kings." About this Obadiah it is said that he is "a very God-fearing man." But the most important thing in it is the feat of fidelity to the true God and the true prophets: during the reign of the impious idolater Ahab, when his depraved wife "destroyed the prophets of the Lord, Obadiah took a hundred prophets, and hid them ..., and fed them with bread and water."

So the biblical reminiscence illuminates the emerging theme of Obadiah as the theme of a special person, for all his specificity, the theme of a man chosen by fate for his devotion to eternal, true ideals.

The embodiment of this true ideal in the novel is, first of all, Jesus Christ, whom Obadiah passionately preaches, urging people to measure themselves by his, Christ's measure. The whole life and martyrdom of Obadiah is the reality of the rightness of Christ, who announced his second coming in the striving of people for righteousness, affirmed through suffering.

At the same time, Avdiy Kallistratov constantly raises his prayers to another god, whom he reveres and loves no less, the she-wolf Akbar: "Hear me, beautiful mother-wolf!" Obadiah feels his special chosenness in life by the way Akbara spared him, seeing his kindness to her cubs. And this kindness towards little wolf cubs is no less important for the hero than his adherence to principles as a Christian. Praying to Akbar, Obadiah conjures her with both his human god and her wolf gods, not finding anything blasphemous in this. To the Great Akbar - and his dying prayer: "Save me, she-wolf ...". And the last consolation in life is the blue-eyed she-wolf who appeared at his call. In the novel mythology, created by Ch. Aitmatov himself, as we can see, figurative searches of different cultures have united. The she-wolf is a character that goes back to mythologies in which plastic thinking predominates; here the images are meaningful in their visible emblematicity. Jesus Christ is the hero of a fundamentally different typological organization, called upon to comprehend not the external manifestation of life, but its innermost, hidden essence.

The writer is sensitive to these differences. Perhaps that is why the theme of the she-wolf develops in the novel as the emotional and poetic basis of the author's mythology, and the theme of Jesus Christ - as its theoretical, conceptual center.

Some critics reproached the writer for the fact that Christ is presented in his novel only by means of rhetoric and even journalism: "... in Aitmatov, Christ turns into a real rhetorician, an eloquent sophist, meticulously explaining his "positions" and challenging the opposite side." We will not talk here about the justice or injustice of these reproaches, let us emphasize something else: the image of Christ in the Scaffold is built on the principle of a mouthpiece of the author's ideas. Expanded, detailed, but at the same time and clearly, he declares his credo: "... I... will come, resurrected, and you people will come to live in Christ, in high righteousness, you will come to me in unrecognizable future generations. .. I will be your future, having remained millennia behind in time, this is the Providence of the Most High, in such a way to elevate a person to the throne of his calling - a calling to goodness and beauty.

That is why for Aitmatov's Christ the most important thing is to be heard, and the worst thing is not execution, not death, but loneliness. In this regard, the motive of the Gethsemane night acquires a special sound in the novel. The Gospel Christ sought solitude in the Garden of Gethsemane. It was for him a moment of concentration of spiritual forces before the feat of the highest expiatory suffering. In "The Scaffold" this is an apocalyptic prediction of the terrible end of the world, which "is coming from the enmity of people": "I was tormented by a terrible foreboding of complete abandonment in the world, and I wandered around Gethsemane that night like a ghost, not finding peace, as if I were alone - the only thinking being remained in the whole universe, as if I were flying above the earth and did not see a single living person day or night - everything was dead, everything was completely covered with black ash from raging fires, the earth flew completely in ruins - no forests, no plowed fields, no ships in the seas, and only a strange, endless ringing was barely audible from afar, like a sad moan in the wind, like the cry of iron from the depths of the earth, like a funeral bell, and I flew like a lonely fluff in the sky, languishing fear and a bad premonition, and I thought - this is the end of the world, and an unbearable longing tormented my soul: where have the people gone, where can I lay my head now?

The artistic life time of Avdiy Kallistratov intricately connects different time layers: the concrete time of reality and the mythological time of eternity. The writer calls this "historical synchronism", the ability of a person "to live mentally at once in several temporary incarnations, sometimes separated by centuries and millennia." By the power of this ability, Obadiah finds himself in the time of Jesus Christ. He begs the people gathered at the walls of Jerusalem to prevent a terrible disaster, to prevent the execution of Christ. And he cannot shout to them, because it is not given to them to hear him, for them he is a man from another time, a man not yet born. But in the memory of the hero, the past and the present are linked together, and in this unity of time there is a great unity of being: "... good and evil are transmitted from generation to generation in the infinity of memory, in the infinity of time and space of the human world ...". We see how complicated the relationship between myth and reality is in Ch. Aitmatov's novel "The Scaffold": illuminated by mythological cosmicity, reality acquires a new depth and thus becomes the basis for a new mythology. The introduction of gospel images gives the writer's artistic quest a special epic scope and philosophical depth. Time will tell how successful and fruitful the search for the author was, one thing is already clear: they are evidence of the master's intense creative work.

A variety of books, on any topic, for a wide range of readers can now be found on the bookshelves of the store. But almost every person is interested in books on a moral topic, which contain answers to the eternal questions of mankind, which can push a person to resolve them and give him accurate and comprehensive answers to these questions.

Such, for example, is the novel by the famous modern writer Ch. Aitmatov “The Scaffold”. “The Scaffold” is a rather big work, in terms of its ideological content it makes a person think about many things and cannot leave its reader indifferent to itself. It is difficult to simply put this book back on the shelf and forget about it, having read it “from cover to cover”, delving into the meaning of each word, each phrase, which contain hundreds of questions and answers.

Ch. Aitmatov in his novel, however, as in each of his books, has always sought to show a person who is looking for his place in life, his vices, leading to the death of all mankind. He raised such problems as drug addiction - the “plague of the 20th century”, the ecology of the human soul, its purity and morality - the eternal desire of people for the ideal of man, and such an important problem in our time as nature, respect for it. Ch. Aitmatov wanted to reveal all these topics in his work, to convey their meaning to his reader, not to leave him indifferent to everything and inactive, since time requires us to resolve them quickly and correctly. After all, now a man himself, every minute, kills himself. He “plays with fire”, shortening his life, simply burning through its precious minutes, months, years with one smoked cigarette, excessive alcohol consumption, one dose of drugs ... And is the loss of morality for a person not suicide, because it will be a soulless creature, devoid of any feelings, capable of destroying the harmony of nature, destroying its creations: people, animals, plants.

Isn't it terrible that a person's face can frighten the wolves of the Moyunkum desert. The Scaffold begins with the theme of the wolf family, which develops into the theme of the death of the savannah through the fault of man, as he bursts into it like a predator, destroying all life: saigas, wolves.

Wolves here are humanized, endowed with moral strength, nobility and intelligence, which people are deprived of. They are capable of loving children, yearning for them. They are selfless, ready to sacrifice themselves for the future life of their children. They are doomed to fight with people. And everything turns into an inevitable tragedy for the savannah: the murder of an innocent child. Ch. Aitmatov pays much attention to the disclosure of the characters of other heroes of the novel: Bazar-bay, Boston, Avdiy Kallistratov. He contrasts them. Creating Bazarbay and Kandalov, he omits the description of their inner world, since they are the embodiment of evil and cannot carry anything in themselves except destruction. But on the other hand, he pays much attention to revealing the causes of the tragedies of Boston and Obadiah. They have the personification of humanity, a sense of balance in the relationship between man and nature. They want and strive to save at least one person or the life of an animal. But they cannot, because they are not very literate, defenseless and impractical, unable to awaken conscience and repentance because of this.

But still, in our time, we need such spiritually pure people. With these images, Aitmatov connected the ideas of humanism, since only such people can take a person away from the chopping block and rid the world of evil.

The first part of Aitmatov's story "The Scaffold" tells about the she-wolf Akbar and her difficult life. Hunters in helicopters chased her and another wolf, Akbara managed to get away from the chase, and the wolf and cubs died.

Obadiah - was the son of a priest, was also among the hunters. Obadiah pursued the goal of convincing the messengers for marijuana to leave this bad deed. Thus, he infiltrates the group and goes with them for marijuana. In this group there were people of various ages, the youngest was sixteen years old, and everyone went for easy money. So, having arrived at the place, they began to collect the forbidden fruit. It was easy to assemble but took a long time. Having collected whole bags, the group went to sell the mined. This is the most difficult thing on their way - to go through customs. Obadiah meets with the most important of this company.

Having set up the illusion of fire, the messengers easily climbed onto the freight train. Some members of the group began to pick on Obadiah, which led to a fight. Then Obadiah was simply thrown off the train.

When Obadiah came to his senses, his passport and money fell into disrepair. At the station, he was arrested because of his suspicious appearance. At the station, Avdiy meets Inga and they form a friendship.

Arriving in the city, his work is rejected, and practically ignored. After that, the main character goes to Inga, but does not find her there. After living for several days, he goes along with the hunters to kill animals. On the way, Obadiah begins to protest and object, saying that killing animals is a bad thing. So they hang him on the table and beat him, so Akbar's she-wolf catches him.

Bazarbay, on his way home, finds little wolf cubs and takes them for himself, after selling them. This is where problems start for the whole village. Akbar's she-wolf, noticing the loss, begins to drag chickens and kill animals, frightening everyone. Boston stood up and threatened Bazarbai to return the animals. But the wolf and she-wolf had already begun to attack people, so one day they dragged off Bostan's son. When they noticed it was too late, Akbara had already killed the baby. Boston, seeing all this, became very angry, took a gun, went to Bazarbay and fired at him. Then he went to surrender to the authorities.

This work teaches that you need to treat animals well, respect them. Otherwise, you may get hurt. The story also teaches that one must always follow the honest path, as Obadiah did. Even dying from evil hands, he did not lose faith in the good. He was devoted to honesty and truth, which he valued above all.

Read the summary of Plakh Aitmatov

In the novel, several lines intersect in the plot - the line of the wolf family of Akbara and Tashchainar, the line of Avdiy Kallistratov, the line of the shepherd of Boston. At the beginning of the novel, the reader's focus is on the description of a family of wolves that live in the Moyunkum savannah. In summer, wolves give birth to their first offspring. But their peaceful life did not last long, soon people invaded the life of the savannah. The main food of the wolves were saigas, but people began to catch them in order to fulfill their plan for the supply of meat.

With the onset of winter, the family went hunting, but they fell into a trap, only Tashchainar and Akbara managed to survive. Fate again gave offspring to the wolves, but people decided to build a road and set fire to reeds for this, as a result of which all the wolf cubs died. Wolves have offspring for the third time, but it dies again. The soulless and immoral Bazarbay steals the cubs of Tashchainar and Akbara with malicious intent in order to sell them. With his catch, he went to visit the shepherd Boston to check on him, and he goes home with his prey.

The wolves, having caught the trail, begin to walk around the Boston house. To avenge his children, Akbara steals his child. As a result, the wolves, the son of Boston, a small child, Bazarbay (he is killed by an enraged Boston, who considered him the culprit of all these deaths) died. Having killed Bazarbay, Boston went to surrender to the authorities.

The next storyline of the work is the line of Avdiy Kallistratov, who was expelled from the seminary for his ideas. This hero is against evil, arbitrariness, inhumanity and immorality. He wanted to set everyone on the right path, help them understand their mistakes and make the right decision. But fate decided to dispose in its own way. When Obadiah goes to the steppes for marijuana. Avdiy and the head of the brigade (the marijuana was going to be prepared for him) had a conflict. As a result of the conflict, he is severely beaten, thrown from the train, and left to die on a bent saxaul. Before his death, he heard his own voice, which read a prayer. In the morning, Akbara and Tashchainar found his body. His death in the work can be regarded as self-sacrifice for the sake of other people, so that all human evil would find the truth.

Chingiz Aimatov's novel teaches to love nature. After all, the further well-being of human life will directly depend on the state of nature. If nature perishes, the whole world will perish.

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Summary (detailed in parts)

Part one

The narration of the novel begins with a description of the Moyunkum Reserve, where a pair of wolves lives: Tashchainar and Akbara. The couple gave birth to wolf cubs for the first time in the summer, which were destined to live until the first winter hunt. With the onset of the first snow, the wolf family went to their original prey - saigas. They could not even imagine that a trap in the form of helicopters was waiting for them there, dispersing the herd in the direction of the hunters who had arrived in UAZs.

Oddly enough, this time they were allowed to use the “meat reserves” of the reserve. Only Akbara and Tashchainar survived in this pursuit of the saigas. One of the cubs was shot by a hunter with a gun, the other two were trampled under the hooves of a crazy mass. When the wolves reached their home den, they discovered that people were walking there, collecting saiga carcasses. The main organizers of this hunt were the former head of the disciplinary unit Ober, the big Mishka-Shabashnik, the seedy actor Hamlet-Galkin and the local resident Uzyukbay. For them, it was a good opportunity to earn extra money. With them they carried the bound son of the former deacon Avdiy Kallistratov.

A little background on how Obadiah was captured by these vagabonds. A half-educated student of a theological seminary, a person who sincerely believes in goodness and preaches it everywhere, got a job as a freelancer in a regional newspaper, and was sent to an unsafe and unusual “case”. The newspaper instructed him to trace the route of drugs from Central Asia and write an article about how marijuana penetrates the environment of European youth. It should be noted here that Obadiah, being a follower of the unchanging church postulates, dreamed of bringing his ideas of goodness and morality to the masses. The newspaper gave him just such an opportunity.

On his first trip with "messengers for marijuana" he was sent to the Primoyunkum steppes at the peak of hemp flowering. A group of young guys formed at the Kazan railway station, while they were from all over the country, but most of all there were representatives of port cities, from where it is easier to sell the drug. After reviewing the rules, Obadiah learned that it was forbidden to communicate with each other, in case a failure followed, so as not to betray the "partner". The most valuable commodity was the so-called "plasticine" - a mass of hemp pollen. But the inflorescences of the plant also brought income. The most important among the guys was some Sam. He led the special task, but always remained in the background, so Obadiah did not personally know him.

The more he delved into the details of this business, the more he became convinced of the existence of not only personal, but also social causes that give rise to a craving for vice. He even wanted to write a whole work on this topic or open a social column in the newspaper to save young people from this "modern disease". On the way to the Moyunkumsky state farm, Avdiy met a girl who played an important role in his later life. He met her in a remote village called Uchkuduk, when he stopped with Petrukha and Lenka to rest and earn some money. While they were plastering some building, she drove up on a motorcycle and forever made an indelible impression on Obadiah. She had brown eyes and blonde hair, which gave the girl a special charm.

Continuing their journey, the "messengers" soon came across a hemp field, where they took up the extraction of "plasticine". Each of them had to make a "present" for Himself - to collect a matchbox of such a substance. The case was troublesome, exhausting, but not tricky. To do this, it was necessary, stripped naked, to run through the thickets so that the pollen from the inflorescences stuck to the body. Then this homogeneous mass was scraped off the body and the "plasticine" was ready. Obadiah was engaged in this "barbaric" trade only because of the prospect of meeting with the mysterious "boss".

Now came the most difficult part of the task. When they went back to Moscow with bags full of marijuana, they had to bypass the police posts at the stations. At the railroad, where the "messengers" had to get into a freight wagon, Obadiah finally saw the very leader of the operation. As it turned out, his real name was Grishan, and he was, of course, far from the “divine” topics that Obadiah preached. As a result, a conflict broke out between them.

Part two

After a little conversation with the “rookie”, Grishan realized that he went with them not for the sake of profit, but then to fool his “messengers” with all sorts of talk about repentance and saving the soul. Then he decided to make fun of him and allowed the guys to smoke weed in the evening. Everyone seems to enjoy this activity. One Obadiah refused the offered cigarette. For some time he endured this mockery, but then he snatched this rubbish from the hands of smokers and threw it out of the car. Then he began to shake out all the contents of the backpacks in the same place. For this, the "messengers" almost killed the poor newspaperman.

Now he realized how evil and cruel drug addicts who were deprived of a dose can be. Grishan watched all this from the sidelines and did not even lift a finger to stop his brutalized suppliers. In the end, the badly beaten Obadiah was thrown out of the train car, moving at full speed. When he woke up it was already raining. His head began to come to consciousness little by little. It seemed to him that he exists in two dimensions: in the present and the past. Having waited out the night under the bridge, the next morning he found that there was almost no money left in his pocket, and his passport, soaked from the rain, began to resemble a crumpled piece.

On a ride, Avdiy managed to get to the Zhalpak-Saz station, where he was immediately arrested and taken to the police station, he looked so miserable and shabby. There, he was surprised to find that almost the entire group of “messengers” had been tied up, except for Grishan. Obadiah was more fortunate than the others. He was simply taken for a lunatic and released. Meanwhile, he was getting worse, and when he finally fell ill, Obadiah was admitted to the hospital. There he again met a brown-eyed stranger from the village of Uchkuduk. Now he learned that her name was Inga. She was divorced and raised her son alone. Now the child was in Dzhambul with her parents, but soon she promised to introduce Obadiah to them.

Inga and Avdiy were connected by an interest in Moyunkum hemp. The girl was studying this phenomenon and, having learned about the history of the sick newspaperman, she came to ask if he needed scientific data. That's how they met. Soon Avdiy was discharged and he was able to return to his native Prioksk. But there he was disappointed. The editors did not want to publish his material, and friends and colleagues bypassed him. With the help of Inga, he was able to overcome this crisis, as he shared his problems with her. She, in turn, also told him about herself, about her divorce from her pilot husband. Soon Inge had to leave for a long time, as her husband threatened to take the child away through the court, and she had no choice but to hide with her little son.

So, at the station, the newspaperman came across Ober (Kandalov), with whom he went to the Moyunkum Reserve to hunt saigas. The entire known "junta" went with them. When the knackers began to massively kill poor animals, Obadiah could not stand it and demanded to stop the massacre and immediately repent. This served as a pretext for him to be tied up and thrown into a military all-terrain vehicle, where he lay motionless among the cold corpses of saigas. But this was not enough. Ober arranged his own court, as a result of which it was decided to beat Obadiah to a pulp and crucify him on a dry saxaul tree. Thus ended the life of the poor newspaperman.

Before his death, he dreamed of a huge expanse of water, above which towered the figure of the father-deacon. And he heard his own childish voice reciting a prayer. Somewhere not far from the reserve, the killers of Obadiah were fast asleep. And at dawn, Akabara and Tashchainar discovered his body. The wolves spent the whole next year in the Aldash reeds. They again got offspring. Those were five wolf cubs, which, like the previous ones, died from the rash actions of a person. The reeds were burned during the construction of another road, and wolf cubs were burned along with them. But still, the last attempt by Akbara and Tashchainar to continue the family turned out to be the most terrible.

Part Three

The fate of little wolf cubs was unwittingly decided by a completely innocent person who actually has a kind heart. Boston Urkunchiev was a leading collective farm worker, who had a favorite job, a beautiful wife, a glorious son, a well-established household, and he himself was a respectable person. The shepherd Bazarbai Noigutov envied him with black envy, who could not understand how this collective farmer had everything so smoothly in life.

Once, having received a salary and a bottle of vodka for working with geologists, Bazarbai was returning home. When he lay down by the stream to savor the long-awaited bottle, he almost heard the cry of a child. They were little wolf cubs in the den, which Bazarbai hurried to take with him in order to sell at a high price. He hastily left with four cubs before their parents arrived. Having discovered the loss, the wolves went on the trail of Bazarbay and caught up in the hope of blocking his path.

But the scammer was lucky. Along the way was the Boston sheepfold. Although he hated him, there was no other way out but to visit. The owner of the house was not there, and there were only his wife Gulyumkan and one and a half year old son. Gulyumkan cordially received Bazarbay, and he, in turn, told about his unprecedented “feat”. When he took out four wolf cubs from the bag, the kid played with them a little, and then Bazarbay left. The parents of the wolf cubs remained wandering near the farmstead. Every night they howled lingeringly, preventing their owners from sleeping.

Boston could not stand it and personally went to Bazarbai to ransom the wolf cubs, but in vain. From his greed and envy, Bazarbai did not want to sell wolf cubs to the collective farmer, whom he hated so fiercely. Everything was too good in Boston: an expensive fur coat, and a beautiful wife, and a glorious horse, and a cozy house. Everything about him irritated Bazarbai. So he just quarreled with him. The shepherd did not agree to return the cubs to the den or sell them.

Akbara and Tashchainar completely lost their peace and violated the ancient pact of non-aggression against people. They began to wander around the district and show aggressiveness. The wolf pair got a bad rap, but no one knew why they did it. And the ill-fated shepherd, meanwhile, sold the wolf cubs and calmly drank the money away. In the meantime, he boasted about how he had refused the hated Boston, which now had a very hard time. The wolves now and then returned to his yard and howled in the hope of finding their babies.

It is worth noting that Boston had by no means an unsweetened childhood. He was orphaned early and, being the youngest in the family, grew up on his own. He lived without looking back at others and always knew that the truth was on his side, with the exception of one case. In fact, Gulyumkan was the wife of his best friend Ernazar, who died in the mountains. All his life, Boston blamed himself for not being able to save his friend.

And when his first wife died, he married Gulyumkan. His wife herself asked not to leave the poor woman alone. Both already had adult children from their first marriages, and fortunately they had a joint child - baby Kenjesh. The wolves never left Boston's house, and he saw no other way but to shoot them. This decision was not easy for him. For the second time in his life he had to take a heavy sin on his soul.

He was able to kill only Tashchainar, Akbar managed to escape. But since then, the world has lost all meaning for her. She hid for a while, but still took revenge on the collective farmer. It happened in the summer when the elders were drinking tea in the house, and the little one was playing in the yard. Akbara crept up and dragged the child on her back. Frightened, Boston grabbed a gun and began to shoot after her, all the while missing, so as not to hurt his son. And the wolf went further and further away.

Another shot knocked the she-wolf down. When Boston ran up, he saw that the child was already dead, and Akbara was barely breathing. Mad with grief, he loaded his gun and went to kill Bazarbai. Having shot the villain, he went to surrender to the authorities. Such was the fate of Boston Urkunchiev.

Scaffold (novel)

chopping block

Genre :
Original language:
Decor:	Hardcover, cherry color
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Scaffold request redirects here. This topic needs a separate article.

Giving an assessment to this act, Ch. Aitmatov writes that thoughts themselves are a form of development, the only way for the existence of such ideas.

After leaving the seminary, Obadiah gets a job at a publishing house and travels to the Moyunkum desert to write an article to describe the drug trade developed there. Already on the way, he meets his "fellow travelers" - Petrukha and Lenka. After talking with them for a long time, Avdiy Kallistratov comes to the conclusion that it is not these people who are to blame for breaking the rules, but the system:

And the more he delved into these sad stories, the more he became convinced that all this resembled a kind of undercurrent in the deceptive calmness of the surface of the sea of \u200b\u200blife and that, in addition to private and personal reasons that give rise to a tendency to vice, there are social reasons that allow the possibility of the emergence of this kind youth diseases. These reasons at first glance were difficult to grasp - they resembled communicating blood vessels that spread the disease throughout the body. No matter how much you go into these reasons on a personal level, it makes little sense, if not none at all.

Arriving at the hemp harvesting field, Obadiah meets the she-wolf Akbara, whose image is the connecting thread of the entire novel. Despite being able to kill a man, Akbara does not. After meeting with Grishan in the train car, Avdiy urges everyone to repent and throw away the bags of drugs, but he is beaten and thrown out of the train. Having accidentally met former "comrades" arrested for drug trafficking, he tries to help them, but they do not recognize him as one of their own. Then Avdiy returns to Moscow and only at the invitation of Inga Feodorovna returns to the Moyunkum desert, where he accepts Ober-Kandalov's offer to "hunt".

The last hours of Obadiah are painful - unable to endure the killing of many animals "for the plan", he tries to prevent the slaughter, and drunken employers crucify him on saxaul. The last words of Obadiah, addressed to Akbar, will be: "You have come ...".

Part Three

The third part describes the life of Boston, living in a difficult period of transition from socialist property to private ownership. The story begins with a local drunkard stealing Akbara's wolf cubs and, despite all persuasion, selling them for booze. This story tells about the injustice that prevailed at that time in these places. Boston has a difficult relationship with a local party organizer. The fate of Boston ends tragically - he accidentally kills his own son.

Literature

Ch. Aitmatov. Scaffold. St. Petersburg: ABC Classics 2004

Links

Chingiz Aitmatov. Scaffold. End of the world from human evil
An open lesson in the 11th grade based on Chingiz Aitmatov's novel "The Scaffold"
"The block" - a musical parable by A. Kulygin Moscow State Musical Theater under the direction of Gennady Chikhachev. Director-producer - honored. artist of Russia, Honored. Russian artist Gennady Chikhachev. Obadiah - Konstantin Skripalev, Akbara - laureate of the international competition Elena Sokolova, Bromberg - Lyudmila Polyanskaya

Notes

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