"Judas Iscariot" - a summary of the story by Leonid Andreev

About Leonid Andreev’s story “Judas Iscariot”

The work was written in the genre of a story and first appeared in print in 1907.

Then it was published under a different title - “Judas Iscariot and Others.”

The main theme of Andreev’s work is the concept of the essence of betrayal, its psychology.

The author based the plot of the story on the story of the betrayal of Jesus Christ by Judas Iscariot, and presented the story from a different angle. In the work, Andreev tries to understand the feelings and actions of Judas, why he betrayed the Savior, and looks for contradictions in the actions of Iscariot and those around him.

The author justifies Judas and believes that he was faithful to Christ to the last, was next to him until his death, and loved him.

Analysis of the story “Judas Iscariot”

“Judas Iscariot” is a famous story written by Leonid Andreev. In it, the author tried to depict the whole essence of betrayal. In this article we will analyze the story “Judas Iscariot” and look at it from different angles.

History of creation and analysis of the story's problems

The work was written in 1907, although the idea appeared 5 years earlier. Andreev decided to show betrayal based on his own thoughts and fantasies. At the center of the composition is the narration of a new take on the famous biblical parable.

Analyzing the problems of the story “Judas Iscariot”, one can notice that the motive of betrayal is being considered. Judas envies Jesus, his love and kindness towards people, because he understands that he is not capable of this. Judas cannot contradict himself, even if he behaves inhumanly. The general theme is the philosophical theme of two worldviews.

The main characters of the story “Judas Iscariot”

Judas Iscariot is a two-faced character. His portrait causes hostility among readers. He is shown either courageous or hysterical. Unlike the other disciples, Judas is depicted without a halo and even outwardly uglier. The author calls him a traitor, and in the text there are comparisons of him with a demon, a freak, an insect.

The images of other students in the story are symbolic and associative.

Other details of the analysis of the story “Judas Iscariot”

Judas's entire appearance coincides with his character. But his external thinness brings him closer to the image of Christ. Jesus does not distance himself from the traitor, because he must help everyone. And he knows that he will betray him.

They have mutual love, Judas also loves Jesus, listening to his speeches is breathy.

The conflict occurs when Judas accuses people of depravity and Jesus moves away from him. Judas feels and perceives this quite painfully. The traitor believes that those around Jesus are liars who curry favor with Christ; he does not believe in their sincerity. He also does not believe in their experiences after the death of Jesus, although he himself suffers.

Judas has the idea that after dying, they will meet again and be able to get closer. But it is known that suicide is a sin and the teacher is not destined to meet his student. It is with the death of Jesus that the betrayal of Judas is revealed. Judas committed suicide. He hung himself on a tree growing over an abyss, so that when the branch broke off, he crashed on the rocks.

An analysis of the story “Judas Iscariot” would not be complete if we did not note how the Gospel narrative fundamentally differs from the story “Judas Iscariot”. The difference between Andreev’s interpretation of the plot and the Gospel is that Judas sincerely loved Christ and did not understand why he experienced these feelings and the other eleven disciples had them.

This plot traces Raskolnikov’s theory: using the murder of one person to transform the world. But, of course, it cannot be true.

Important

Undoubtedly, the work was criticized by the church. But Andreev put in the following essence: an interpretation of the nature of betrayal. People need to think about their actions and put their thoughts in order.

We hope the analysis of the story “Judas Iscariot” was useful to you. We recommend reading this story in its entirety, but if you wish, you can read the summary of the story.

Source: https://reedcafe.ru/blogs/analiz-povesti-iuda-iskariot

The main characters and their characteristics

The main characters of the story and their description:

Judas Iscariot
– in his image a two-faced man appears, red-haired and ugly in appearance. The rest of Christ's disciples do not like him and consider him vile and deceitful. In the story, he either acts bravely or becomes hysterical.
Jesus Christ
- a preacher, wanders with his disciples and reads philosophical parables. God's Son.
Disciples of Christ
or the apostles - despite their holiness and pleasant appearance, the author endowed the heroes with human qualities: loud, naive, contradictory, ambitious. They're not perfect.

Summary by chapter

A brief retelling of the story will help you understand the main plot and meaning of the work. After reading this presentation, you can make a plan for writing an essay or report.

Chapters 1 - 3

The disciples of Jesus of Nazareth constantly warn the Teacher about the bad character of Judas. None of those close to Jesus remember when Judas joined them.

Over time, they get used to Judas and trust him to take care of money issues and other concerns. However, the bad attitude towards Judas has not disappeared among people, so when thefts or bad things happen, Jesus and the apostles are blamed.

Some residents want to attack the preachers, but Judas stands up for them. He tells the angry crowd that Jesus is not possessed by a demon at all, but is a deceiver, like himself. Jesus and his disciples were angry with Judas and did not appreciate his action.

Once the students competed and threw stones for fun - whoever picks up and throws the largest stone will win. Judas decided to make an impression and picked up the largest one.

However, Peter did not want Judas to win and asked God: “Lord, I don’t want Judas to be the strongest! help me defeat him! Hearing his prayer, Jesus said: “Then who will help Iscariot?”

Chapters 4 - 6

One day the apostles learned that Judas had taken some coins from the money box. They complained to Jesus about him, but the teacher defended Iscariot, pointing out that Judas was their brother, just like everyone else.

Closer to Easter, Judas comes to the high priest Anna and makes a proposal to condemn Christ of Nazareth. Knowing about Iscariot's bad reputation, Anna sends him away.

The next day the situation repeats again, and this happens for several days. Then Anna decides to give thirty pieces of silver for the life of Jesus Christ. Judas considers this amount ridiculously low. Anna says that she will not give any more, and then Iscariot agrees.

Judas believes that there are more people in Jerusalem who are willing to sell the life of Jesus for a lesser price.

Knowing about the imminent death of his Teacher, Judas surrounds him with attention and care so that the apostles do not suspect him of betrayal. Iscariot knows that his name will now forever be associated with the name of Jesus.

Chapters 7 - 9

Judas follows Jesus as he is led to Calvary to be executed by Roman soldiers. Iscariot does not believe the nightmare that is happening, even though it was his dream.

And although Judas stole several swords from the soldiers and gave them to the apostles, none of the disciples rushes to defend their Preacher and Teacher.

Until the death of Christ, only Judas remains next to him. The Apostle Peter, who had previously denied Christ three times, still insists that he does not know Jesus and has nothing in common with him.

After the death of Christ, Judas declares to the high priests that he deceived them and Jesus Christ was innocent: “I deceived you. He was innocent and pure! He accuses Anna and the entire Sanhedrin of having just executed the only sinless person.

Then he declares that he betrayed not Christ, but the high priests who are nearby, and now eternal shame will hang on them. All the apostles are silent again, only Judas dared to contradict and condemn the murderers of Jesus. He utters prophetic words: “Today I saw a pale sun. It looked at the ground with horror and said: where is the man?

Then he ascends to Calvary to Christ and ends his life by hanging. He is the only one of Jesus' disciples who faithfully follows his Preacher.

Time passes, and more and more people find out who betrayed Christ. In all ages the name of Judas will be associated with the betrayal of God's Son.

The problem of love and betrayal (based on the story “Judas Iscariot” by L. N. Andreev)

The famous Russian writer of the Silver Age L. Andreev remained in the history of Russian literature as the author of innovative prose. His works were distinguished by deep psychologism. The author tried to penetrate into such depths of the human soul where no one had looked. Andreev wanted to show the real state of affairs, tore off the cover of lies from the usual phenomena of the social and spiritual life of man and society.

The life of Russian people at the turn of the 19th and 20th centuries gave little reason for optimism. Critics reproached Andreev for incredible pessimism, apparently for the objectivity of showing reality. The writer did not consider it necessary to artificially create blissful pictures, to give evil a decent appearance. In his work, he revealed the true essence of the immutable laws of social life and ideology. Evoking a barrage of criticism against himself, Andreev risked showing a person in all his contradictions and secret thoughts, revealed the falsity of any political slogans and ideas, and wrote about doubts in matters of the Orthodox faith in the form in which the church presents it.

In the story “Judas Iscariot” Andreev gives his version of the famous gospel parable. He said that he wrote “something on the psychology, ethics and practice of betrayal.” The story examines the problem of the ideal in human life. Jesus is such an ideal, and his disciples must preach his teachings, bring the light of truth to the people. But Andreev makes the central hero of the work not Jesus, but Judas Iscariot, an energetic, active and full of strength man.

To complete the perception of the image, the writer describes in detail the memorable appearance of Judas, whose skull was “as if cut from the back of the head with a double blow of a sword and put back together again, it was clearly divided into four parts and inspired distrust, even anxiety... Judas’s face also doubled.” The eleven disciples of Christ look expressionless against the background of this hero. One eye of Judas is alive, attentive, black, and the other is motionless, like a blind one. Andreev draws the readers’ attention to Judas’s gestures and manner of behavior. The hero bows low, arching his back and stretching his lumpy, scary head forward, and “in a fit of timidity” closes his living eye. His voice, “sometimes courageous and strong, sometimes noisy, like an old woman’s,” sometimes thin, “unfortunately thin and unpleasant.” When communicating with other people, he constantly grimaces.

The writer also introduces us to some facts from the biography of Judas. The hero got his nickname because he came from Kariot, lives alone, left his wife, has no children, apparently God does not want offspring from him. Judas has been a wanderer for many years, “he lies everywhere, makes faces, vigilantly looks out for something with his thief’s eye; and suddenly leaves suddenly.”

In the Gospel, the story of Judas is a short story of betrayal. Andreev shows the psychology of his hero, tells in detail what happened before and after the betrayal and what caused it. The theme of betrayal did not arise by chance for the writer. During the first Russian revolution of 1905–1907, he observed with surprise and contempt how many traitors suddenly appeared, “as if they had come not from Adam, but from Judas.”

In the story, Andreev notes that the eleven disciples of Christ constantly argue among themselves, “who paid more love” in order to be closer to Christ and ensure their future entry into the kingdom of heaven. These disciples, who would later be called apostles, treat Judas with contempt and disgust, just like other vagabonds and beggars. They are deep in questions of faith, engaged in self-contemplation and have isolated themselves from people. L. Andreev’s Judas does not have his head in the clouds, he lives in the real world, steals money for a hungry harlot, saves Christ from an aggressive crowd. He plays the role of mediator between people and Christ.

Judas is shown with all the advantages and disadvantages, like any living person. He is smart, modest, and always ready to help his companions. Andreev writes: “...Iscariot was simple, gentle and at the same time serious.” Shown from all sides, the image of Judas comes to life. He also has negative traits that arose during his time of wandering and searching for a piece of bread. This is deceit, dexterity and deceit. Judas is tormented by the fact that Christ never praises him, although he allows him to conduct business and even take money from the common treasury. Iscariot declares to his disciples that it is not they, but he who will be next to Christ in the kingdom of heaven.

Judas is intrigued by the mystery of Christ; he feels that something great and wonderful is hidden under the guise of an ordinary person. Having decided to betray Christ into the hands of the authorities, Judas hopes that God will not allow injustice. Until the death of Christ, Judas follows him, every minute expecting that his tormentors will understand who they are dealing with. But a miracle does not happen; Christ suffers beatings from the guards and dies like an ordinary person.

Coming to the apostles, Judas notes with surprise that on this night, when their teacher died a martyr's death, the disciples ate and slept. They grieve, but their lives have not changed. On the contrary, now they are no longer subordinates, but each independently intends to bring the word of Christ to people. Judas calls them traitors. They did not defend their teacher, did not recapture him from the guards, did not call the people to their defense. They “crowded together like a bunch of frightened lambs, not interfering with anything.” Judas accuses the disciples of lying. They never loved the teacher, otherwise they would have rushed to help and died for him. Love saves without doubt. Material from the site //iEssay.ru

John says that Jesus himself wanted this sacrifice and his sacrifice is beautiful. To which Judas angrily replies: “Is there such a beautiful sacrifice as you say, beloved disciple? Where there is a victim, there is an executioner, and there are traitors! Sacrifice is suffering for one and shame for all. <…> Blind people, what have you done with the land? You wanted to destroy her, you will soon kiss the cross on which you crucified Jesus!” Judas, in order to finally test his disciples, says that he is going to Jesus in heaven to persuade him to return to earth to the people to whom he brought light. Iscariot calls on the apostles to follow him. Nobody agrees. Peter, who was about to rush, also retreats.

The story ends with a description of Judas' suicide. He decided to hang himself on the branch of a tree growing over the abyss, so that if the rope broke, he would fall onto the sharp stones and surely ascend to Christ. Throwing a rope onto a tree, Judas whispers, turning to Christ: “So meet me kindly. I am very tired". The next morning, Judas' body was taken from the tree and thrown into a ditch, cursing him as a traitor. And Judas Iscariot, the Traitor, remained forever in the memory of people.

This version of the gospel story caused a wave of criticism from the church. Andreev’s goal was to awaken people’s consciousness, to make them think about the nature of betrayal, about their actions and thoughts.

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Analysis of the work “Judas Iscariot” by L. Andreev

The main question that the author asks the reader is: is it possible to justify a traitor against his will?

It is generally accepted that Judas betrayed the Teacher for reasons of self-interest. At least four Gospels say so.

However, was Judas not an unwilling traitor? Jesus Christ predicted long before his death who would betray him. This was to be a test for Judas.

Jesus did not move away from his disciple; their love was mutual. Judas was sensitive to criticism from people towards the Teacher and accused them of depravity, and considered those around the Preacher not sincere.

Although Judas in fact betrayed Christ, he is the only one who deeply grieves and worries about His death. Therefore, she decides to leave after him, hoping to meet again after death.

Judas Iscariot

“Jesus Christ was warned many times that Judas of Kerioth was a man of very ill repute and should be avoided.” No one will say a good word about him. He is “selfish, cunning, prone to pretense and lies,” endlessly quarrels people among themselves, crawling into houses like a scorpion. He left his wife a long time ago, and she is in poverty. He himself “staggers senselessly among the people,” grimaces, lies, vigilantly looking for something with his “thief’s eye.” “He had no children, and this once again said that Judas is a bad person and God does not want offspring from Judas.” None of the disciples noticed when the “red-haired and ugly Jew” first appeared near Christ, but now he was constantly nearby, hiding “some secret intention... an evil and insidious calculation” - there was no doubt about it. But Jesus did not listen to the warnings; he was drawn to the outcasts. “...He decisively accepted Judas and included him in the circle of the chosen ones.” There had been no wind for ten days, the students were grumbling, and the teacher was quiet and focused. At sunset Judas approached him. “He was lean, of good height, almost the same as Jesus...” “Short red hair did not hide the strange and unusual shape of his skull: as if cut from the back of the head with a double blow of a sword and put back together again, it was clearly divided into four parts and inspired mistrust, even anxiety: behind such a skull there cannot be silence and harmony; behind such a skull one can always hear the noise of bloody and merciless battles. Judas’s face was also double: one side of it, with a black, sharply looking eye, was alive, mobile, willingly gathering into numerous crooked wrinkles. On the other there were no wrinkles, and it was deathly smooth, flat and frozen, and although it was equal in size to the first, it seemed huge from the wide open blind eye. Covered with a whitish turbidity, not closing either night or day, it equally met both light and darkness...” Even undiscerning people clearly understood that Judas could not bring good. Jesus brought him closer and sat him down next to him. Judas complained about illnesses, as if not understanding that they were not born by chance, but corresponded to the actions of the sick person and the covenants of the Eternal. The beloved disciple of Jesus Christ, John, disgustedly moved away from Judas. Peter wanted to leave, but, obeying the look of Jesus, he greeted Judas, comparing Iscariot to an octopus: “And you, Judas, are like an octopus - only in one half.” Peter always speaks firmly and loudly. His words dispelled the painful state of those gathered. Only John and Thomas are silent. Thomas is depressed by the sight of an open and bright Jesus and “an octopus with huge, motionless, dull, greedy eyes” sitting next to him. Judas asked John, who was looking at him, why he was silent, for his words were “like golden apples in transparent silver vessels, give one of them to Judas, who is so poor.” But John continues to silently examine Iscariot. Later, everyone fell asleep, only Judas listened to the silence, then he coughed so that they would not think that he was pretending to be sick.

“Gradually they got used to Judas and stopped noticing his ugliness.” Jesus entrusted him with the cash drawer and all household chores: he bought food and clothing, gave alms, and while traveling, looked for places to stay for the night. Judas lied constantly, and they got used to it, not seeing bad deeds behind the lies. According to Judas' stories, it turned out that he knew all the people, and each of them committed some bad act or even a crime in life. Good people, according to Judas, are those who know how to hide their deeds and thoughts, “but if such a person is hugged, caressed and questioned well, then all untruths, abominations and lies will flow from him, like pus from a punctured wound.” He himself is a liar, but not like others. They laughed at Judas’ stories, and he squinted, pleased. Iscariot said about his father that he did not know him: his mother shared a bed with many. Matthew reviled Judas for speaking foul language about his parents. Iscariot said nothing about Jesus’ disciples or himself, making hilarious grimaces. Only Thomas listened attentively to Judas, exposing him in lies. One day, traveling through Judea, Jesus and his disciples approached a village about whose inhabitants Judas spoke only bad things, predicting disaster. When the residents warmly welcomed the wanderers, the disciples reproached Iscariot with slander. Only Thomas returned to the village after they left. The next day, he told his comrades that after they left, panic began in the village: the old woman lost her kid and accused Jesus of theft. Soon the kid was found in the bushes, but the residents still decided that Jesus was a deceiver or even a thief. Peter wanted to return, but Jesus calmed his ardor. From that day on, Christ's attitude towards Iscariot changed. Now, speaking with his disciples, Jesus looked at Judas, as if not seeing him, and no matter what he said, “it seemed, however, that he was always speaking against Judas.” For everyone, Christ was “a fragrant rose of Lebanon, but for Judas he left only sharp thorns.” Soon another incident occurred, in which Iscariot again turned out to be right. In one village, which Judas scolded and advised to bypass, Jesus was received with extreme hostility and wanted to stone him. Screaming and cursing, Judas rushed at the residents, lied to them and gave time for Christ and his disciples to leave. Iscariot grimaced so much that in the end he caused laughter from the crowd. But Judas did not receive any gratitude from the teacher. Iscariot complained to Thomas that no one needed the truth and he, Judas. Jesus was probably saved by Satan, who taught Iscariot to contort and twist in front of an angry crowd. Later, Judas fell behind Thomas, rolled into a ravine, where he sat motionless for several hours on the rocks, pondering something heavily. “That night Judas did not return to spend the night, and the disciples, torn from their thoughts by worries about food and drink, grumbled at his negligence.” “One day, around noon, Jesus and his disciples were passing along a rocky and mountainous road...” The teacher was tired, he had been walking for more than five hours. The disciples built a tent for Jesus from their cloaks, and they themselves went about various things. Peter and Philip threw heavy stones from the mountain, competing in strength and dexterity. Soon the others arrived, first just watching the game and later taking part. Only Judas and Jesus stood aside. Thomas called out to Judas why he wasn’t going to measure his strength. “My chest hurts, and they didn’t call me,” answered Judas. Thomas was surprised that Iscariot was waiting for an invitation. “Well, so I’m calling you, go,” he answered. Judas grabbed a huge stone and easily threw it down. Peter said offendedly: “No, just quit!” They competed in strength and dexterity for a long time, until Peter prayed: “Lord!.. Help me defeat Judas!” Jesus answered: “...and who will help Iscariot?” Then Peter laughed at how “sick” Judas easily moved the stones. Caught in a lie, Judas also laughed loudly, followed by the others. Everyone recognized Iscariot as the winner. Only Jesus remained silent, going far ahead. Gradually the disciples gathered around Christ, leaving the “victor” trailing alone behind. Having stopped for the night in the house of Lazarus, no one remembered the recent triumph of Iscariot. Judas stood in the doorway, lost in his thoughts. He seemed to fall asleep, not seeing what was blocking Jesus’ entrance. The disciples forced Judas to step aside. At night, Thomas was awakened by the crying of Judas. “Why doesn't he love me?” - Iscariot asked bitterly. Thomas explained that Judas is unpleasant in appearance, and besides, he lies and slanderes; how could a teacher like this? Judas responded passionately: “I would give him Judas, brave, beautiful Judas! And now he will perish, and Judas will perish with him.” Iscariot told Thomas that Jesus did not need strong and brave disciples. “He loves fools, traitors, liars.” Iscariot hid several denarii, Thomas revealed this. It can be assumed that this is not the first time Judas has committed a theft. Peter dragged the trembling Iscariot to Jesus, but he remained silent. Peter left, outraged by the teacher's reaction. Later, John conveyed the words of Christ: “...Judas can take as much money as he wants.” As a sign of submission, John kissed Judas, and everyone followed his example. Iscariot confessed to Thomas that he had given three denarii to a harlot who had not eaten for several days. From that time on, Judas was reborn: he did not grimace, did not slander, did not joke and did not offend anyone. Matthew found it possible to praise him. Even John began to treat Iscariot more leniently. One day he asked Judas: “Which of us, Peter or I, will be first near Christ in his heavenly kingdom?” Judas replied, “I suppose you are.” To the same question from Peter, Judas replied that Peter would be the first. He praised Iscariot for his intelligence. Judas now tried to please everyone, constantly thinking about something. When Peter asked what he was thinking about, Judas replied: “About many things.” Only once did Judas recall his former self. Having argued about closeness to Christ, John and Peter asked “clever Judas” to judge “who will be first near Jesus”? Judas answered: “I am!” Everyone understood what Iscariot had been thinking about lately.

At this time, Judas took the first step towards betrayal: he visited the high priest Anna, and was received very harshly. Iscariot admitted that he wanted to expose the deception of Christ. The high priest, knowing that Jesus has many disciples, is afraid that they will intercede for the teacher. Iscariot laughed, calling them “cowardly dogs” and assuring Anna that everyone would run away at the first danger and would only come to put the teacher in the coffin, because they loved him “more dead than alive”: then they themselves could become teachers. The priest realized that Judas was offended. Iscariot confirmed the guess: “Can anything hide from your insight, wise Anna?” Iscariot appeared to Anna many more times until he agreed to pay thirty pieces of silver for his betrayal. At first, the insignificance of the amount offended Iscariot, but Anna threatened that there would be people who would agree to a smaller payment. Judas was indignant, and then meekly agreed to the proposed amount. He hid the money he received under a stone. Returning home, Judas gently stroked the hair of the sleeping Christ and cried, writhing in convulsions. And then “he stood for a long time, heavy, determined and alien to everything, like fate itself.”

In the last days of Jesus’ short life, Judas surrounded him with quiet love, tender attention and affection. He anticipated any desire of the teacher and only did something pleasant for him. “Before, Judas did not love Marina Magdalene and other women who were near Christ... - now he became their friend... ally.” He bought incense and expensive wines for Jesus and was angry if Peter drank what was intended for the teacher, because he did not care what to drink, as long as he drank more. In “rocky Jerusalem,” almost devoid of greenery, Iscariot got flowers and grass somewhere and passed them on to Jesus through women. He brought him babies so that “they would rejoice at each other.” In the evenings, Judas “brought conversation” to Galilee, dear to Jesus.

“With one hand betraying Jesus, with the other hand Judas diligently sought to upset his own plans.” He did not dissuade Christ from the last journey to Jerusalem, the victory over which everyone considered important, but persistently warned about the danger, depicting the Pharisees’ hatred of Christ and their readiness to commit a crime. He tirelessly repeated: “We must take care of Jesus!” The students, who endlessly believed in the power of their teacher, only laughed at Iscariot. Then Judas got somewhere and brought two swords, but only Peter approved of it. Judas asked Thomas why he did not take the sword he brought, and heard in response that he was not accustomed to weapons, “and what can be done with two swords?” Iscariot promised to find more if necessary. After the death of Jesus, the disciples, recalling this conversation of Judas, thought that he wanted to destroy them, “challenging them to an unequal murderous struggle.” After fruitless conversations with the disciples of Jesus, Judas went to the women and cried about the cowardice of men. One day he remembered his wife, perhaps a good woman. Meanwhile, the day of betrayal was inexorably approaching. Jesus had already entered Jerusalem, people enthusiastically greeted him with shouts: “Hosanna! Hosanna!" The delight and jubilation of those greeting us was immeasurable. The disciples rejoiced at the victory of Christ. The last supper passed, at which Jesus spoke vague words about someone who would betray him. Before leaving, Judas mentally prayed: “You know where I’m going, Lord. Are you silent, Lord?.. Let me stay. But you can’t?.. Or don’t want to?” In complete silence, Judas left.

The moon rose when Jesus gathered on the Mount of Olives, where he spent his last nights, the disciples accompanied him. Suddenly the teacher said: “Whoever has a bag, take it, and also the bag; and whoever does not have it, sell your clothes and buy a sword. For I tell you that this which is written must also be fulfilled in me: “And he is numbered with the evildoers.” The disciples were surprised, and Peter replied that they had two swords for protection. Jesus said, “It is enough.” Walking through Jerusalem at night, the disciples were frightened by the sound of their own steps, but when they approached the Garden of Gethsemane, where they spent several safe nights, they calmed down. Jesus was troubled. He asked Peter, John, James and Simon to stay awake, but after a short time they fell asleep. Suddenly they were awakened by a loud voice: “Are you still sleeping and resting? It’s over, the hour has come—the son of man is being given over into the hands of sinners.” The students jumped up and saw burning torches in the hands of the running soldiers. Foma said that apparently they had come for them. Among those who came was Judas, he whispered to the soldier: “Whoever I kiss is the one.” Jesus and the disciples looked at Iscariot with horror, and he came up and, with the words: “Rejoice, Rabbi!”, tenderly kissed the cheek of Christ. Jesus exclaimed: “Judas! Do you betray the son of man with a kiss?” It was as if a host of hundreds of voices appeared inside Judas. Yes, we hand you over to reproach and torture, to the cross. Jesus was captured by the soldiers, and the disciples crowded together in fear, “like a bunch of frightened lambs.” Only Peter, trembling, took out his sword and struck with it, without harming anyone. Jesus ordered the useless weapons to be removed. Then the disciples ran, abandoning Christ. Only Peter and Judas followed the teacher in the distance. Peter then told the guards that he did not know Jesus and was not his disciple. From that time until the death of Jesus, Judas did not see a single disciple near him. Iscariot saw soldiers beating Christ at night. Iscariot hoped that the soldiers would finally understand that they were torturing and tormenting the best of people, bow to him and let him go, but this did not happen.

They pointed fingers at Judas and said that he was a traitor. But this did not bother Iscariot at all. As soon as the beaten Jesus was taken out of the guardhouse, “Judas followed him and somehow strangely did not feel any anguish, pain, or joy - only an invincible desire to see and hear everything.” Iscariot nodded his head to Jesus as he passed by and muttered: “I’m here, son, here!” Judas expected people to scream in defense of Christ, and everyone would understand his greatness, but the believers walked silently, pretending that nothing concerned them. Iscariot saw Thomas running away and overtook him. Judas asked why the disciples did not demand to recognize the unusualness of Jesus, his exclusivity, then they would not dare to execute him. But Thomas is afraid of armed soldiers. Iscariot, without listening to Thomas, leaves. Judas saw the bloody Jesus wearing a crown of thorns. Pilate brought him out in front of the crowd, and the people shouted: “Death to him!” Crucify him! Crucify him!” Pilate washes his hands in front of the crowd and exclaims: “I am innocent of the blood of this righteous man. Look!" Iscariot admires Pilate, shouts to him: “You are wise!.. You are noble!..” Pilate is disgusted by the sight of Judas, he threw him away and left. There are crying women around Jesus, Judas runs up to Jesus and says: “I am with you. There. You understand, there!” There was no trace of the students.

Judas was next to Christ when they drove nails into his hands and feet, crucifying him on the cross. “The horror and dreams of Iscariot have come true...” He still hopes and is afraid at the same time: suddenly people will come to their senses and save Jesus. But no, there are only crying Mary Magdalene and the mother of Christ nearby... Jesus died. “It is finished. Hosanna! Hosanna!"

Terrible hopes came true. No one will now snatch victory from the hands of Iscariot! Now let all nations flock to Calvary and cry out at a million throats: “Hosanna!” - “they will only find a shameful cross and a dead Jesus.” Judas is confident that they will return together with Christ “and destroy death.” Isn't this crazy?

The next day, Judas the Traitor appeared before the Sanhedrin and, when asked what he wanted, answered loudly: “It is I, Judas of Kariot, the one who betrayed Jesus of Nazareth to you.” The Sanhedrin asked each other: how much did Judas receive? - Thirty pieces of silver. - Few. But “does Judas cry that he was robbed?” Caiaphas drives Iscariot away, threatening him with sticks. Gasping, Judas asks: “Do you know... do you know... who he was - the one whom you condemned and crucified yesterday?” “We know,” came the answer. Judas said that he betrayed the innocent and honest. Anna called Iscariot a fool, a “boring fool.” Judas passionately shouted that it was not Christ, but “you, the wise, you, the strong, he gave up to a shameful death that will not end forever. Thirty pieces of silver!.. But this is the price of your blood, dirty, like the slop that women pour outside the gates of their houses. Oh, Anna, old, gray-haired, stupid Anna... After all, you will go at this price forever!” But they only laugh at Judas; doesn’t he want to “become a prophet?” They threw him more money so that he wouldn’t worry that his betrayal was priced cheaply. Iscariot threw the money received for Christ into the faces of the priests.

The disciples of Christ are hiding, fearing that the execution of Jesus may not end the matter. They grieve and listen to what is happening outside the walls of the house. Suddenly Judas bursts in on them, accusing them of cowardice. The students try to drive him away, and then make excuses. Iscariot is sure: not Jesus, but “you took on all the sin... You wanted to destroy it (the earth - Author); you will soon kiss the cross on which you crucified Jesus!” Judas asks the disciples why they are alive when Christ is dead? Iscariot says that they should have died after the teacher if they could not save him. Thomas objects: “Think: if everyone died, who would tell about Jesus? Who would carry his teaching to people if everyone died: Peter, John, and I?” Judas curses cowards. After fruitless conversations with the disciples of Jesus, Judas went to the women and cried about the cowardice of men. One day he remembered his wife, perhaps a good woman. Meanwhile, the day of betrayal was inexorably approaching. Jesus had already entered Jerusalem, people enthusiastically greeted him with shouts: “Hosanna! Hosanna!" The delight and jubilation of those greeting us was immeasurable. The disciples rejoiced at the victory of Christ. The last supper passed, at which Jesus spoke vague words about someone who would betray him. Before leaving, Judas mentally prayed: “You know where I’m going, Lord. Are you silent, Lord?.. Let me stay. But you can’t?.. Or don’t want to?” In complete silence, Judas left.

The disciples of Christ are hiding, fearing that the execution of Jesus may not end the matter. They grieve and listen to what is happening outside the walls of the house. Suddenly Judas bursts in on them, accusing them of cowardice. The students try to drive him away, and then make excuses. Iscariot is sure: not Jesus, but “you took on all the sin... You wanted to destroy it (the earth - Author); you will soon kiss the cross on which you crucified Jesus!” Judas asks the disciples why they are alive when Christ is dead? Iscariot says that they should have died after the teacher if they could not save him. Thomas objects: “Think: if everyone died, who would tell about Jesus? Who would carry his teaching to people if everyone died: Peter, John, and I?” Judas curses cowards. Judas had long ago planned a place for suicide after the death of Christ. It was a lonely tree on a mountain high above Jerusalem. Judas climbs this mountain with difficulty, thinking how he and Christ will return to earth. And if Jesus is angry with Judas and sends him to hell, Iscariot will gladly go there. Judas rigged the noose so that if it broke, he would fly into the abyss and would certainly die. Before pushing off from the cliff, Judas warned Christ: “So meet me kindly, I am very tired, Jesus.” The rope held, Judas hung firmly on the noose. “So in two days, one after the other, Jesus of Nazareth and Judas of Kerioth, the Traitor, left the land.”

In the morning, people found the hanged man and threw him into a deep ravine, where carrion was usually dumped. “And that evening all the believers learned about the terrible death of the Traitor, then all of Jerusalem, Judea... And forever people curse Judas from Kariot, the Traitor.”

February 24, 1907 Capri

History of creation

In 1906, Leonid Andreev shared with his friend that he had an idea to write a work about the psychology of betrayal. The idea of writing came to him back in 1902. The author decided to take the biblical story of the betrayal of Jesus Christ by Judas as a basis.

Leonid Nikolaevich Andreev (1871 - 1919) - the founder of Russian expressionism.

After writing the story, Andreev first decided to demonstrate the work and get a review of the book from his close friend Maxim Gorky. He read the text and pointed out minor historical errors.

After corrections and amendments were made, the story went into print, and Maxim Gorky admitted that the work would definitely not leave anyone indifferent and “make a lot of noise.”

During Leonid Andreev’s lifetime, the story was translated into many foreign languages and published abroad.

Features of L. Andreev’s story “Judas Iscariot”

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 favorite themes is the theme of the struggle between good and evil, spirituality. And these are eternal questions. His work is full of biblical stories that help to comprehend the most important, universal values.

One such work is the story “Judas Iscariot”. It was created on the island of Capri and dated February 24, 1907. According to the author himself, the work was conceived as “something on the psychology, ethics and practice of betrayal.” Taking as a basis the gospel legend of Judas’ betrayal of Jesus the son of God for thirty pieces of silver, Andreev reinterprets its plot and fills it with new content, presenting to the reader his version of the events of the 30s AD. Under Andreev's pen, the biblical story turned from dry, descriptive into subtle, psychological. The Gospels are poor in artistic details and psychological characteristics, because these are written sermons of Christ and his biography. In Andreev, this plot takes artistic form. According to M. Voloshin, thanks to biblical themes, “an artist can achieve the transmission of the subtlest shades of his feelings and his thoughts.”

Judging by the title of the story, the writer brings Judas Iscariot to the fore; it is this complex, contradictory hero and his dishonest act that attracts the author. From the first pages, reviews of other people about Iscariot are introduced, through them the writer gives the psychological characteristics of Judas, his inner content is revealed. The image of this character inspires contradictory feelings: he is a low, selfish, deceitful type, at the same time, he is also a brave fighter against human stupidity and cowardice; Judas vilely betrays the purest man, while he is the only one of all the students who truly loves the teacher. Even the portrait description leaves the impression of duality. “Short red hair did not hide the strange and unusual shape of his skull: as if cut from the back of the head by a double blow of a sword (...) inspired mistrust, even alarm.” Judas’s face also left a strange impression: “one side of it, with a black, sharply looking eye, was alive and mobile, while the other was deathly smooth, flat and frozen.” This duality was expressed in his entire nature. His statements are caustic, caustic, bile, he “attributed to people such inclinations that even an animal does not have,” while his remarks were insightful, apt, witty, independent, perfect in meaning, he managed to appreciate and love Jesus Christ, but still did not understand and did not accept His teaching. Leonid Andreev portrays the unfaithful student as a jealous maniac, offended by the world, obsessed with mortal love and devotion to the Teacher, reaching the point of perversion, which, together with resentment, pushes him to test the betrayal of the people's love for Jesus. In all this lies the originality of the image. If the Gospel's Judas is devoid of any human characteristics, it is a symbol of betrayal and vice, then Andreev's is a living person.

Christ in the story turns out to be only an obligatory part of the plot, but does not stand in its center; he utters those phrases that are “supposed” for him according to the New Testament, and serves only to better reveal the inner world of Judas and his actions. Gospel sermons and parables of Christ are not mentioned in the text; Jesus is on the periphery of the events described. One of the techniques for demonstrating contradictions in the images of the main characters is comparison. The leitmotif becomes the image of a stone and an octopus - two sides of Iscariot’s personality. Jesus is compared to a beautiful flower, mainly a rose, and Judas is compared to a cactus. The “unsolvable riddle” of the strange closeness of these different people is realized in the comparison “like brothers”: “From the same cup of suffering, like brothers, they both drank, the devotee and the traitor, and the fiery moisture equally scorched clean and unclean lips.”

It is interesting to understand the meaning of the story by analyzing the relationship of Judas with the apostles. “Like a bunch of frightened lambs, the disciples crowded together, not hindering anything, but disturbing everyone - even themselves” - this is how the author characterizes the apostles. “Look: here they are walking along the road, in a group, like a herd of sheep, and raising dust” - and this is a characteristic put into the mouth of Iscariot. The image of a lamb in the Russian poetic (in the broad sense) tradition is associated with the meaning of innocence, sacrifice, timidity. However, from this image grows something that in the popular language is associated not just with stupidity, but with stupidity and stubbornness, with cowardice.

There is another controversial figure in the story - the procurator Pontius Pilate. Jesus was handed over to him for trial, and he conducted the final interrogation. The story does not contain a description of this conversation, unlike the Gospels. Otherwise, the image of Pilate and his actions completely coincide with the biblical ones. After a conversation with Jesus, he, going out to the crowd and “disdainfully pulling his lips down to his round shaved chin,” “throws dry, short words into the crowd...”. Pilate declares that he did not “find this man guilty...” But the crowd needs a victim, and they choose Christ with it. But Pilate is inactive. And this is also a betrayal. The passivity of the procurator Pontius Pilate is no less terrible than the act of Judas Iscariot.

Betrayal is the main idea. For the first time, the motive of betrayal is introduced into the text by the title (Judas, in our understanding, is already a traitor). The symbolic meaning of the idea of betrayal is expressed by comparing Judas to a scorpion. Betrayal is a violation of loyalty, first of all, to oneself. Scorpio, in a moment of danger, stings himself, betrays himself, that is, becomes a suicide, like Judas. The theme of suicide is heard at the very beginning of the story with the help of a comparison: “He quarrels with us all the time,” they said, spitting, “he thinks of something of his own and gets into the house quietly, like a scorpion, and comes out of it noisily...”. The idea of betrayal, which determines the main meaning of the entire work, through comparison brings the reader to a different level of interpretation of the title: every betrayal turns into a betrayal of oneself.

The unusual content of the comparison (Lebanese rose, octopus, scorpion) carries the flavor of the area described in the work, and also reflects the mood of writers and thinkers of the turn of the century, which is manifested in the ambiguous interpretation of the image of Judas and human nature in general (interpretation of good and evil, attitude to the possibilities of rationality in man).

The peculiarity of the story “Judas Iscariot” is that in it the author tries to find a way out of the contradiction, argues with himself, testing the strength of the lack of faith in the main character with the faith of Jesus Christ. Biblical stories in the works of Leonid Andreev are not just retellings. They contain their own special world, close to Andreev’s world. They are interpreted differently. Some say that by using biblical stories Andreev moved from atheism to Orthodoxy, others say that, on the contrary, using a kind of “proof by contradiction,” he became increasingly confident in the correctness of atheism.

The main meaning of the work

“Judas Iscariot” is a deep philosophical and research work about human behavior, what motivates him, what makes him perform sometimes contradictory actions.

Biblical characters appear here in a different light. Their actions and behavior are no different from earthly human ones. They also suffer, betray, love, mourn, and put on airs.

After reading, the reader should think about the power of love in the life of every person. What is real true love? What is true faith, what should it be: exposed or internal.

Judas Iscariot stole money from the apostles

This fact must be known in order to draw the correct conclusion about why Judas betrayed Jesus Christ. Judas loved money and was a thief. He was stealing from the donation box. The Bible also says that “the love of money is the root of all evil. Some, in their desire for them, have wandered away from the faith and brought severe misfortune to themselves,” says the first letter to Timothy. But this is exactly what happened to Judas.

One of Jesus’ disciples, Judas Iscariot, who later betrayed Him, said: “Why wasn’t this perfume sold for three hundred silver coins and the money given to the poor?” He said this not because he was worried about the poor, but because he was a thief: he had their donation box with him and stole what they put in it. (John 12:4-6)

Judas, although he was physically with other Christians, and was himself considered a disciple of Christ, allowed himself to steal from the common donation box. Knowing this, we now move on to the next passage of the Bible.

Problems of the story

The book examines the problems of not accepting changes in facts known for many centuries. Therefore, the author tries to show the actions of Judas from a different angle and justify Iscariot.

Why is this necessary? After all, those familiar with the Bible find it easier to perceive two opposing images: the pure and holy Jesus Christ and the traitor Judas. People have always divided them into two poles: good and evil.

But what if not everything is so simple, there is no true good and evil? To understand the actions of other people, a deep analysis of the psychological state and motives is necessary.

On the other hand, if a person does not want to accept the grieving Judas and does not try to understand the reasons and motives for his betrayal, then he agrees that Satan really “entered” Judas. All his actions were done with his own hands, but the devil acted and led the man.

So it’s easier for God’s creation to evade responsibility and shift all the blame onto others, and consider oneself only a puppet? So where are good and evil now? Not everything is so simple, so the author raised this topic in his work.

Essay on the topic: The psychology of betrayal in Leonid Andreev’s story “Judas Iscariot.”

Composition. 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 misunderstanding by people 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 ingrained 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, “now courageous and strong, now 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 an atrocity, Judas blames... students. 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. . The psychology of betrayal in Leonid Andreev’s story “Judas Iscariot.”

novstudent.ru | 09.14.2012