Help on Tele2, tariffs, questions

The main theme of Leonid Andreev’s story “Judas Iscariot” can be defined as an attempt at the most important betrayal in the history of mankind. The author interprets the plot in his own way, tries to penetrate into the very depths of the human soul, tries to understand the nature of Judas’s internal contradictions, study his psychology and, perhaps, even find a justification for his actions.

The Gospel plot, in the center of which lies the image of Jesus Christ, is described by Andreev from a different position, his attention is completely focused on only one disciple, the one who, for thirty pieces of silver, condemned his Teacher to suffering on the cross and death. The author proves that Judas Iscariot is much more noble in his love for Christ than many of his faithful disciples. By taking upon himself the sin of betrayal, he supposedly saves the cause of Christ. He appears before us as sincerely loving Jesus and suffering immensely from the misunderstanding of his feelings by those around him. Departing from the traditional interpretation of the personality of Judas, Andreev supplements the image with fictional details and episodes. Judas Iscariot divorced his wife and left her without a livelihood, forced to wander in search of food. God did not give him children because he did not want his offspring. And there is no story about the competition of the apostles in throwing stones, in which the deceitful Judas Iscariot won.

Traitor personality analysis

The author invites the reader to evaluate Judas not from the point of view of his actions, but in accordance with the experiences and passions that raged in the soul of this self-interested, deceitful and treacherous Jew. Much attention in the book is paid to the appearance of the traitor; his duality began precisely with his face. One, living side of him had a sharp all-seeing eye and crooked wrinkles, while the other was deathly motionless, and the blind eye was covered with a white veil. And for some inexplicable reason, the entire skull was divided in two, showing that there was no agreement in his thoughts either. gave him a possessed appearance, as if given by the Devil.

The juxtaposition of such an image with the divine beauty of Jesus amazed and caused misunderstanding on the part of the other disciples. Peter, John and Thomas are unable to understand the reasons why the Son of God brought this ugly man, this embodiment of deceitful vice, closer to himself, and they are overcome by pride. And Jesus loved his disciple as well as everyone else. While the heads of the apostles are occupied with thoughts about the Kingdom of Heaven, Judas lives in the real world, lies, as it seems to him, for the good, steals money for a poor harlot, saves the Teacher from an enraged crowd. He is shown with all human advantages and disadvantages. Judas Iscariot sincerely believes in Christ, and even having decided to betray him, in his soul he hopes for God’s justice. He follows Jesus until his death and believes that a miracle will happen, but no magic happens and Christ dies like an ordinary person.

The inglorious end of the red-haired Jew

Realizing what he had done, Judas sees no other choice but to end his life. By his suicide, he says goodbye to Jesus forever, for the gates of heaven are now closed for him forever. This is how another, new Judas Iscariot appears before us. Andreev tried to awaken people’s consciousness, make them think about the psychology of betrayal, and rethink their actions and life guidelines.

Treason and betrayal are a pressing problem at the present time, in difficult days of swings in human mood, in days of doubt and hesitation, misunderstanding among themselves. This is probably why L. Andreev’s story “Judas Iscariot,” although published at the beginning of the last century, is so well known and topical in our time. That is why the writer’s assessment of the arguments for betrayal (notable for the paradoxical nature of his opinion) is interesting; the purpose of the hero’s action and the prerequisites for his actions are studied.

The plot of the story, which we see in other St. Andrew’s works, is based on the Gospel story, although, as Gorky wrote, “in the first edition of the story “Judas” he had several errors that indicated that he did not even bother to read the Gospel.” Indeed, using the gospel story, the author conveyed it very subjectively. How can we understand the psychology of Judas’ act in L. Andreev’s story, what made him betray Jesus, thereby seemingly violating all the laws of morality and morality?

From the very beginning and throughout the entire story, the words “Judas the Traitor” sound as a refrain; such a name was rooted in the minds of people from the very beginning, and Andreev accepts and uses it, but only as a “nickname” given by people. For the writer, Judas is in many ways a symbolic traitor.

In Andreev, at the very beginning of the story, Judas is presented as a very repulsive character: his appearance is already unpleasant (“an ugly lumpy head”, a strange expression on his face, as if divided in half), his changeable voice is strange, “either courageous and strong, then noisy, like an old woman’s , scolding her husband, is annoyingly thin and unpleasant to hear.” His words repel him, “like rotten and rough splinters.”

So, from the very beginning of the story we see how vicious the nature of Judas is, his ugliness is exaggerated, the asymmetry of his features is exaggerated. And in the future, Judas’ actions will surprise us with their absurdity: in conversations with his disciples, he is sometimes silent, sometimes extremely kind and cordial, which even frightens many of his interlocutors. Judas did not talk to Jesus for a long time, but Jesus loved Judas, like his other disciples, often looked for Judas with his eyes and was interested in him, although Judas, it would seem, was not worthy of this. Next to Jesus, he looked low, stupid and insincere. Judas constantly lied, so it was impossible to know whether he was telling the truth again or lying. It is quite possible to explain the great sin of Judas - the betrayal of his Teacher - by the nature of Judas. After all, it is possible that his envy of the purity, integrity of Jesus, his unlimited kindness and love for people, which Judas is not capable of, led to the fact that he decided to destroy his teacher.

But this is only the first impression of L. Andreev’s story. Why does the author, at the beginning of the story and then many times later, compare Jesus and Judas? “He (Judas) was thin, of good height, almost the same as Jesus.” The writer puts two such seemingly opposite images on a par, he brings them together. There seems to be some kind of connection between Jesus and Judas; they are constantly connected by an invisible thread: their eyes often meet, and they almost guess each other’s thoughts. Jesus loves Judas, although he foresees betrayal on his part. But Judas, Judas loves Jesus too! He loves him immensely, he reveres him. He listens carefully to his every phrase, feeling in Jesus some kind of mystical power, special, forcing everyone who listens to him to bow before the Teacher. When Judas accused people of depravity, deceit and hatred of each other, Jesus began to move away from him. Judas felt this, taking everything very painfully, which also confirms Judas’ unlimited love for his Teacher. Therefore, it is not surprising that Judas desires to get closer to him, to be constantly near him. The thought arises whether the betrayal of Judas was a way to get closer to Jesus, but in a completely special, paradoxical way. The Teacher will die, Judas will leave this world, and there, in another life, they will be side by side: there will be no John and Peter, there will be no other disciples of Jesus, there will only be Judas, who, he is sure, loves his Teacher more than anyone else.

When reading L. Andreev’s story, the thought often arises that Judas’s mission is predetermined. Not one of Jesus' disciples could have endured this, could not have accepted such a fate.

Indeed, Andreev’s images of other students are only symbols. Thus, Peter is associated with a stone: wherever he is, whatever he does, the symbolism of the stone is used everywhere, even with Judas he competes in throwing stones. John - the beloved disciple of Jesus - is tenderness, fragility, purity, spiritual beauty. Thomas is straightforward, slow-witted, in reality, Thomas is an unbeliever. Even Foma’s eyes are empty, transparent, no thought lingers in them. The images of the other disciples are also symbolic: none of them could betray Jesus. Judas is the chosen one who suffered this fate, and only he is capable of co-creation in the feat of Jesus - he also sacrifices himself.

Knowing in advance that he will betray Jesus, commit such a grave sin, he struggles with this: the best part of his soul struggles with the mission destined for him. And the soul cannot stand it: it is impossible to defeat predestination. So, Judas knew that betrayal would be committed, there would be the death of Jesus and that he would kill himself after this, he even marked out a place for death. He hid the money so that he could later throw it to the high priests and Pharisees - that is, greed was not the reason for Judas’ betrayal.

Having committed an atrocity, Judas accuses... the disciples. He is stunned by the fact that when the Teacher passed away, everyone could eat and sleep, could continue their previous ordinary life without Him, without their Teacher. Judas himself believes that existence is meaningless after the death of Jesus. It turns out that Judas is not as heartless and cruel as everyone initially believed. Love for Jesus reveals many of his hitherto hidden positive qualities, the sinless, innocent sides of his soul, which, however, are revealed only after the death of Jesus, just as with the death of Jesus the betrayal of Judas is revealed.

Only the paradoxical combination of betrayal and the manifestation of the best traits in the hero’s soul speaks of destiny from above: Judas is not able to defeat him, but he is also unable not to idolize Jesus. And this psychology of betrayal consists in the struggle of the individual with destiny, in the struggle of Judas with the mission assigned to him.

The psychology of betrayal in Leonid Andreev’s story “Judas Iscariot”

Betrayal is a pressing issue in our time, in difficult days of swings in people’s moods, in days of doubt and people’s misunderstanding of each other. This is perhaps why L. Andreev’s story, although written at the beginning of the century, is so popular today: the author’s assessment of the motives for betrayal (distinguished by a paradoxical view) is interesting; the purpose of the hero’s act and the prerequisites for it are explored.

The plot of the story, which we see in other St. Andrew’s works, is based on the Gospel story, although, as Gorky wrote, “in the first edition of the story “Judas” he had several errors that indicated that he did not even bother to read the Gospel.” Indeed, using the gospel story, the author conveyed it very subjectively.

How can we understand the psychology of Judas’ act in L. Andreev’s story, what made him betray Jesus, thereby seemingly violating all the laws of morality and morality?

From the very beginning and throughout the entire story, the words “Judas the Traitor” sound as a refrain; such a name was rooted in the minds of people from the very beginning, and Andreev accepts and uses it, but only as a “nickname” given by people. For the writer, Judas is in many ways a symbolic traitor.

In Andreev, at the very beginning of the story, Judas is presented as a very repulsive character: his appearance is already unpleasant (“an ugly lumpy head,” a strange expression on his face, as if divided in half), his changeable voice is strange, “either courageous and strong, then loud, like an old woman’s.” , scolding her husband, is annoyingly thin and unpleasant to hear.” His words repel him, “like rotten and rough splinters.”

So, from the very beginning of the story we see how vicious the nature of Judas is, his ugliness is exaggerated, the asymmetry of his features is exaggerated. And in the future, Judas’ actions will surprise us with their absurdity: in conversations with his disciples, he is sometimes silent, sometimes extremely kind and cordial, which even frightens many of his interlocutors. Judas did not talk to Jesus for a long time, but Jesus loved Judas, like his other disciples, often looked for Judas with his eyes and was interested in him, although Judas seemed unworthy of this. Next to Jesus, he looked low, stupid and insincere. Judas constantly lied, so it was impossible to know whether he was telling the truth again or lying. It is quite possible to explain the great sin of Judas - the betrayal of his Teacher - by the nature of Judas. After all, it is possible that his envy of the purity, integrity of Jesus, his unlimited kindness and love for people, which Judas is not capable of, led to the fact that he decided to destroy his teacher.

But this is only the first impression of L. Andreev’s story. Why does the author, at the beginning of the story and then many times later, compare Jesus and Judas? “He (Judas) was thin, of good height, almost the same as Jesus,” that is, the writer puts two of them on a par; seemingly opposite images, he brings them together. There seems to be some kind of connection between Jesus and Judas; they are constantly connected by an invisible thread: their eyes often meet, and they almost guess each other’s thoughts. Jesus loves Judas, although he foresees betrayal on his part. But Judas, Judas loves Jesus too! He loves him immensely, he reveres him. He listens carefully to his every phrase, feeling in Jesus some kind of mystical power, special, forcing everyone who listens to him to bow before the Teacher. When Judas accused people of depravity, deceit and hatred of each other, Jesus began to move away from him. Judas felt this, taking everything very painfully, which also confirms Judas’ unlimited love for his Teacher.

Therefore, it is not surprising that Judas desires to get closer to him, to be constantly near him. The thought arises whether the betrayal of Judas was a way to get closer to Jesus, but in a completely special, paradoxical way. The Teacher will die, Judas will leave this world, and there, in another life, they will be side by side: there will be no John and Peter, there will be no other disciples of Jesus, there will only be Judas, who, he is sure, loves his Teacher more than anyone else.

When reading L. Andreev’s story, the thought often arises that Judas’s mission is predetermined. Not one of Jesus' disciples could have endured this, could not have accepted such a fate.

Indeed, Andreev’s images of other students are only symbols. Thus, Peter is associated with a stone: wherever he is, whatever he does, the symbolism of the stone is used everywhere, even with Judas he competes in throwing stones. John - the beloved disciple of Jesus - is tenderness, fragility, purity, spiritual beauty. Thomas is straightforward, slow-witted, in reality, Thomas is an unbeliever. Even Foma’s eyes are empty, transparent, no thought lingers in them. The images of the other disciples are also symbolic: none of them could betray Jesus. Judas is the chosen one who suffered this fate, and only he is capable of co-creation in the feat of Jesus - he also sacrifices himself.

Knowing in advance that he will betray Jesus, commit such a grave sin, he struggles with this: the best part of his soul struggles with the mission destined for him. And the soul cannot stand it: it is impossible to defeat predestination. So, Judas knew that betrayal would be committed, there would be the death of Jesus and that he would kill himself after this, he even marked out a place for death. He hid the money so that he could later throw it to the high priests and Pharisees - that is, greed was not the reason for Judas’ betrayal.

Having committed a crime, Judas blames it... on his disciples. He is amazed that when the teacher died, they could eat and sleep, they could continue their previous life without Him, without their Teacher. It seems to Judas that life is meaningless after the death of Jesus. It turns out that Judas is not as heartless as we first thought. Love for Jesus reveals many of his hitherto hidden positive traits, immaculate, pure sides of his soul, which, however, are revealed only after the death of Jesus, just as with the death of Jesus the betrayal of Judas is revealed.

The paradoxical combination of betrayal and the manifestation of the best qualities in the hero’s soul is explained only by predestination from above: Judas cannot defeat him, but he cannot help but love Jesus. And the whole psychology of betrayal then lies in the struggle of the individual with predestination in the struggle of Judas with the mission destined for him

Bibliography

To prepare this work, materials were used from the site http://www.coolsoch.ru/

Betrayal is a pressing issue in our time, in difficult days of swings in people’s moods, in days of doubt and people’s misunderstanding of each other. This is perhaps why L. Andreev’s story, although written at the beginning of the century, is so popular today: the author’s assessment of the motives for betrayal (distinguished by a paradoxical view) is interesting; the purpose of the hero’s act and the prerequisites for it are explored.

The plot of the story, which we see in other St. Andrew’s works, is based on the Gospel story, although, as Gorky wrote, “in the first edition of the story “Judas” he had several errors that indicated that he did not even bother to read the Gospel.” Indeed, using the gospel story, the author conveyed it very subjectively.

How can we understand the psychology of Judas’ act in L. Andreev’s story, what made him betray Jesus, thereby seemingly violating all the laws of morality and morality?

From the very beginning and throughout the entire story, the words “Judas the Traitor” sound as a refrain; such a name was rooted in the minds of people from the very beginning, and Andreev accepts and uses it, but only as a “nickname” given by people. For the writer, Judas is in many ways a symbolic traitor.

In Andreev, at the very beginning of the story, Judas is presented as a very repulsive character: his appearance is already unpleasant (“an ugly lumpy head,” a strange expression on his face, as if divided in half), his changeable voice is strange, “either courageous and strong, then loud, like an old woman’s.” , scolding her husband, is annoyingly thin and unpleasant to hear.” His words repel him, “like rotten and rough splinters.”

So, from the very beginning of the story we see how vicious the nature of Judas is, his ugliness is exaggerated, the asymmetry of his features is exaggerated. And in the future, Judas’ actions will surprise us with their absurdity: in conversations with his disciples, he is sometimes silent, sometimes extremely kind and cordial, which even frightens many of his interlocutors. Judas did not talk to Jesus for a long time, but Jesus loved Judas, like his other disciples, often looked for Judas with his eyes and was interested in him, although Judas seemed unworthy of this. Next to Jesus, he looked low, stupid and insincere. Judas constantly lied, so it was impossible to know whether he was telling the truth again or lying. It is quite possible to explain the great sin of Judas - the betrayal of his Teacher - by the nature of Judas. After all, it is possible that his envy of the purity, integrity of Jesus, his unlimited kindness and love for people, which Judas is not capable of, led to the fact that he decided to destroy his teacher.

But this is only the first impression of L. Andreev’s story. Why does the author, at the beginning of the story and then many times later, compare Jesus and Judas? “He (Judas) was thin, of good height, almost the same as Jesus,” that is, the writer puts two of them on a par; seemingly opposite images, he brings them together. There seems to be some kind of connection between Jesus and Judas; they are constantly connected by an invisible thread: their eyes often meet, and they almost guess each other’s thoughts. Jesus loves Judas, although he foresees betrayal on his part. But Judas, Judas loves Jesus too! He loves him immensely, he reveres him. He listens carefully to his every phrase, feeling in Jesus some kind of mystical power, special, forcing everyone who listens to him to bow before the Teacher. When Judas accused people of depravity, deceit and hatred of each other, Jesus began to move away from him. Judas felt this, taking everything very painfully, which also confirms Judas’ unlimited love for his Teacher.

Therefore, it is not surprising that Judas desires to get closer to him, to be constantly near him. The thought arises whether the betrayal of Judas was a way to get closer to Jesus, but in a completely special, paradoxical way. The Teacher will die, Judas will leave this world, and there, in another life, they will be side by side: there will be no John and Peter, there will be no other disciples of Jesus, there will only be Judas, who, he is sure, loves his Teacher more than anyone else.

When reading L. Andreev’s story, the thought often arises that Judas’s mission is predetermined. Not one of Jesus' disciples could have endured this, could not have accepted such a fate.

Indeed, Andreev’s images of other students are only symbols. Thus, Peter is associated with a stone: wherever he is, whatever he does, the symbolism of the stone is used everywhere, even with Judas he competes in throwing stones. John - the beloved disciple of Jesus - is tenderness, fragility, purity, spiritual beauty. Thomas is straightforward, slow-witted, in reality, Thomas is an unbeliever. Even Foma’s eyes are empty, transparent, no thought lingers in them. The images of the other disciples are also symbolic: none of them could betray Jesus. Judas is the chosen one who suffered this fate, and only he is capable of co-creation in the feat of Jesus - he also sacrifices himself.

Knowing in advance that he will betray Jesus, commit such a grave sin, he struggles with this: the best part of his soul struggles with the mission destined for him. And the soul cannot stand it: it is impossible to defeat predestination. So, Judas knew that betrayal would be committed, there would be the death of Jesus and that he would kill himself after this, he even marked out a place for death. He hid the money so that he could later throw it to the high priests and Pharisees - that is, greed was not the reason for Judas’ betrayal.

Having committed a crime, Judas blames it... on his disciples. He is amazed that when the teacher died, they could eat and sleep, they could continue their previous life without Him, without their Teacher. It seems to Judas that life is meaningless after the death of Jesus. It turns out that Judas is not as heartless as we first thought. Love for Jesus reveals many of his hitherto hidden positive traits, immaculate, pure sides of his soul, which, however, are revealed only after the death of Jesus, just as with the death of Jesus the betrayal of Judas is revealed.

The paradoxical combination of betrayal and the manifestation of the best qualities in the hero’s soul is explained only by predestination from above: Judas cannot defeat him, but he cannot help but love Jesus. And the whole psychology of betrayal then lies in the struggle of the individual with predestination in the struggle of Judas with the mission destined for him

Bibliography

To prepare this work, materials were used from the site http://www.coolsoch.ru/

Perhaps the most pressing issue in our time is the issue of human betrayal. This is why, I think, L.N. Andreev’s story “Judas Iscariot,” which was written at the beginning of the last century, is very popular today. Indeed, in this story, Andreev assessed betrayal in a very interesting way and unusually explores the purpose of the hero’s action, as well as what prompted him to do this.
The plot of the story, like many other works by Andreev, is based on the gospel story, although, as Gorky wrote, “in the first edition of the story “Judas” he had

There turned out to be several mistakes that indicated that he did not even bother to read the Gospel.” Indeed, using the gospel story, the author conveyed it very subjectively.
How can we understand the psychology of Judas’ act in L. Andreev’s story, what made him betray Jesus, thereby seemingly violating all the laws of morality and morality?
From the very beginning and throughout the entire story, the words “Judas the traitor” echo for the reader; such a name was rooted in the minds of people from the very beginning, and Andreev accepts and uses it, but only as a nickname given by people. For the writer, Judas is only a symbolic traitor.
In Andreev’s work, Judas is presented at the very beginning of the story as a character who does not evoke sympathy at all: his appearance is already unpleasant: “an ugly lumpy head”, a strange expression on his face, as if divided in half, a strange changeable voice “sometimes courageous and strong; sometimes loud, like an old woman scolding her husband, annoyingly thin and unpleasant to the ear.” His words repel him, “like rotten and rough splinters.”
From the very beginning of the story, the reader sees how vicious the nature of Judas is, his ugliness is exaggerated, his features are asymmetrical. And in the future, Judas’ actions will surprise us with their absurdity: in conversations with his disciples, he is sometimes silent, sometimes extremely kind and cordial, which even frightens many of his interlocutors. Judas did not talk to Jesus for a long time, but Jesus loved Judas, like his other disciples, often looked for Judas with his eyes and was interested in him, although Judas seemed unworthy of this. Next to Jesus, he looked low, stupid and insincere. Judas lied constantly, so it was impossible to know whether he was lying again or telling the truth, which so rarely comes from his lips. Therefore, it is quite possible to explain by the nature of Judas his great sin - betrayal of his Teacher. After all, it is possible that his envy of the purity, integrity of Jesus, his kindness and love for people, which Judas is not capable of, led to the fact that he decided to destroy his Teacher.
But this is only the first impression of L. Andreev’s story. Why does the author, at the beginning of the story and then many times later, compare Jesus and Judas? “He (Judas) was thin, of good height, almost the same as Jesus,” that is, the writer puts two of them on a par; seemingly opposite images, he brings them together. Between Jesus and Judas, it seems, there is some kind of connection based on the subconscious; they are constantly connected by an invisible thread: their eyes often meet, and they almost guess each other’s thoughts. Jesus loves Judas, although he foresees betrayal on his part. But Judas loves Jesus too! He loves him immensely, he reveres him. He listens carefully to his every phrase, feeling in Jesus some kind of mystical power, specially forcing everyone who listens to him to bow before the Teacher. When Judas accused people of depravity, deceit and hatred of each other, Jesus began to move away from him. Judas felt this, taking everything very painfully, which also confirms Judas’ unlimited love for his Teacher. Therefore, it is not surprising that Judas desires to get closer to him, to be constantly near him. The thought arises whether the betrayal of Judas was a way to get closer to Jesus, but in a completely special, paradoxical way. The Teacher will die, Judas will leave this world, and there, in another life, they will be side by side: there will be no John and Peter, there will be no other disciples of Jesus, there will only be Judas, who, he is sure, loves his Teacher more than anyone else.
When reading L. Andreev’s story, the thought often arises that Judas’s mission is predetermined. Not one of Jesus' disciples could have endured this, could not have accepted such a fate.
Indeed, Andreev’s images of other students are only symbols. Thus, Peter is associated with a stone: wherever he is, whatever he does, the symbolism of the stone is used everywhere, even with Judas he competes in throwing stones. John - the beloved disciple of Jesus - is tenderness, fragility, purity, spiritual beauty. Thomas is straightforward, slow-witted, indeed Thomas is an unbeliever. Even Foma’s eyes are empty, transparent, no thought lingers in them. The images of the other disciples are also symbolic: none of them could betray Jesus. Judas is the chosen one who suffered this fate, and only he is capable of co-creation in the feat of Jesus - he also sacrifices himself.
Knowing in advance that he will betray Jesus and commit such a grave sin, he struggles with this: the best, even if only a small, part of his soul struggles with the mission destined for him. But the soul cannot stand it: it is impossible to defeat what is predetermined. So, Judas knew that betrayal would be committed, there would be the death of Jesus and that he would kill himself after this, he even marked out a place for death. He hid the money so that he could later throw it to the high priests and Pharisees, that is, greed was not the reason for Judas’ betrayal.
Having committed an atrocity, Judas blames it... on his disciples. He is amazed that when the Teacher died, they could eat and sleep, could continue their previous life without Him. It seems to Judas that life is meaningless after the death of Jesus. It turns out that Judas is not as heartless as the reader first thought. Love for Jesus reveals many of his hidden positive traits, the immaculate, pure sides of his soul, which, however, are revealed only after the death of Jesus, just as with the death of Jesus the betrayal of Judas is revealed.
The fact that betrayal and the best spiritual qualities were combined in the soul of one hero can only be explained by the fact that all this was predetermined from above: Judas is not given the opportunity to change his fate, but he cannot help but love the Teacher. And the whole psychology of betrayal then lies in the struggle of the individual with predestination in the struggle of Judas with the mission destined for him.

(No ratings yet)

Other writings:

1. Betrayal is a pressing issue in our time, in difficult days of swings in people’s moods, in days of doubt and misunderstanding by people of each other. That is why, perhaps, L. Andreev’s story, although written at the beginning of the century, is so popular today: the author’s assessment of the motives for betrayal is interesting Read More ......
2. “The psychology of betrayal” is the main theme of L. Andreev’s story “Judas Iscariot.” Images and motives of the New Testament, ideal and reality, hero and crowd, true and hypocritical love - these are the main motives of this story. Andreev uses the Gospel story about the betrayal of Jesus Christ by Read More......
3. L. Andreev was an artist “living in myth and myth.” On the one hand, turning to myth was a way to connect with the “soul of the world”, a way out of one’s own “I” into the vastness of the universe, on the other hand, it provided new means and ways of artistic reflection of reality. Evangelical Read More ......
4. The author of the story “Judas Iscariot” Leonid Nikolaevich Andreev was born on August 9, 1871 in Orel. This city became the birthplace of many famous Russian writers. L. Andreev was very popular in his time, his work is also interesting to modern readers, because one of his Read More ......
5. In the same year as “The Life of Vasily of Thebes,” Andreev wrote the story “Ben-Tobit,” the plot of which is built around an episode, also taken from the Bible, the execution of Jesus Christ. But the writer gives a plan for depicting this event in a form other than the Gospel. And although the questions Read More......
6. Judas Iscariot Among the disciples of Christ, so open and understandable at first glance, Judas of Kariot stands out not only for his notoriety, but also for the duality of his appearance: his face seems to be sewn from two halves. One side of the face is constantly moving, dotted with wrinkles, with Read More ......
7. Leonid Andreev is a wonderful writer, the author of many stories close to children on the topic. For example: “Petka at the dacha”, “Hostinets”, “Kusaka” and others. One of the character traits that a kind person should have, according to L. Andreev, is a caring attitude towards animals. Andreev emphasizes Read More......
8. The work of Leonid Andreev is a bright page in the history of Russian literature of the early 20th century. The very personality of the writer aroused and arouses keen interest with its complexity and inconsistency, reflected in his works. He was highly valued by L. Tolstoy, Chekhov, Korolenko, Mikhailovsky. Publication of a number of his Read More ......