Pontius Pilate is a cowardly man. And it was for cowardice that he was punished. The procurator could have saved Yeshua Ha-Nozri from execution, but signed the death warrant. Pontius Pilate feared for the inviolability of his power. He did not go against the Sanhedrin, ensuring his peace at the cost of the life of another person. And all this despite the fact that Yeshua was sympathetic to the procurator. Cowardice prevented the man from being saved. Cowardice is one of the most serious sins (according to the novel "The Master and Margarita").
A.S. Pushkin "Eugene Onegin"
Vladimir Lensky challenged Evgeny Onegin to a duel. He could have called off the fight, but he chickened out. Cowardice manifested itself in the fact that the hero took into account the opinion of society. Evgeny Onegin thought only about what people would say about him. The result was sad: Vladimir Lensky died. If his friend had not chickened out, but preferred moral principles to public opinion, the tragic consequences could have been avoided.
A.S. Pushkin "The Captain's Daughter"
The siege of the Belogorsk fortress by the troops of the impostor Pugachev showed who is considered a hero and who is a coward. Alexey Ivanovich Shvabrin, saving his life, betrayed his homeland at the first opportunity and went over to the side of the enemy. In this case, cowardice is a synonym
A.S. Pushkin “The Captain’s Daughter” As an example, we can take the comparison of Grinev and Shvabrin:
the first is ready to die in the battle for the fortress, directly expresses his
Pugachev’s position, risking his life, under pain of death, remains faithful
oath, the second fears for his life and goes over to the side of the enemy.
The daughter of Captain Mironov turns out to be truly courageous.
“Coward” Masha, who flinched from shots during a training exercise in
fortress, shows remarkable courage and firmness, resists
Shvabrin's claims, being in his full power in the fortress,
occupied by the Pugachevites.
A.S. Pushkin "Eugene Onegin"
The title character of the novel A.S. Pushkin's "Eugene Onegin" in essenceturned out to be a coward: he completely subordinated his life to the opinion
a society that he himself despised. Realizing that he is to blame for the urgent
duel and can prevent it, he does not do this because he is afraid
opinions of the world and gossip about yourself. To avoid accusations of cowardice,
he kills his friend
M.Yu. Lermontov "Mtsyri".
The dream of a free life completely captured Mtsyri, a fighter by nature, by forcecircumstances of being forced to live in a gloomy monastery that he hated. He, not a day
who has not lived freely, decides on his own to take a courageous act - to escape from
monastery in the hope of returning to their homeland. Only in freedom, in those days that Mtsyri
spent outside the monastery, all the richness of his nature was revealed: love of freedom, thirst
life and struggle, perseverance in achieving a goal, unbending willpower,
courage, contempt for danger, love for nature, understanding of its beauty and power.
Mtsyri shows courage and the will to win in the fight against the leopard. In his story about
as he descended from the rocks to the stream, contempt for danger sounds: But youth is free
strong, And death seemed not scary. Mtsyri failed to achieve his goal -
find your homeland, your people. “The prison has left its mark on me,” he said
explains the reason for his failure. Mtsyri fell victim to circumstances that turned out to be
stronger than him (a stable motif of fate in Lermontov’s works). But he's dying
unyielding, his spirit is not broken.
The words of the hero of the novel Ga-Notsri affirm the idea that one of the main
human vice is cowardice. This idea can be seen throughout
novel. The all-seeing Woland, opening the “curtain” of time for us, shows that the course
history does not change human nature: Judas, Aloisia (traitors, informers)
exist at all times. But the basis of betrayal also, most likely, lies
cowardice is a vice that has always existed, a vice that underlies many
grave sins. www.ctege.info Aren't traitors cowards? Aren't flatterers cowards? And if
the person is lying, he is also afraid of something. Back in the 18th century, the French philosopher K.
Helvetius argued that “after courage, there is nothing more beautiful than recognition
in cowardice." In his novel, Bulgakov argues that man is responsible for
improving the world in which he lives. The position of non-participation is not acceptable. Can
Should we call the Master a hero? Most likely no. The master failed to remain a fighter until
end. The Master is not a hero, he is only a servant of truth. The Master cannot be a hero, because
he chickened out and abandoned his book. He is broken by the adversity that befell him,
but he broke himself. Then, when I escaped from reality to the Stravinsky clinic,
when he assured himself that “there is no need to make big plans,” he doomed himself to
inaction of the spirit. He is not a creator, he is only a Master, and therefore he is granted only “peace”.
M.A. Bulgakov "The Master and Margarita".
Yeshua is a wandering young philosopher who came to Yershalaimpreach your doctrine. He is a physically weak person, but at the same time he
- a spiritually strong personality, he is a man of thought. Hero under no circumstances
circumstances does not give up his views. Yeshua believes that man
can be changed for the better with good. It is very difficult to be kind, so
good is easy to replace with all sorts of surrogates, which often happens.
But if a person does not chicken out and does not give up his views, then such good
omnipotent. The “tramp”, the “weak man” managed to turn Pontius’s life around
Pilate, "almighty ruler."
M.A. Bulgakov "The Master and Margarita".
Pontius Pilate is the representative of the authority of imperial Rome in Judea.This man's rich life experience helps him understand Ga-Nozri.
Pontius Pilate does not want to ruin the life of Yeshua, he is trying to persuade him to
compromise, and when this fails, he wants to persuade the high priest Kaifu
to have mercy on Ha-Notsri on the occasion of the Easter holiday. Pontius
Pilate experiences pity for Yeshua, compassion, and fear. It is fear
ultimately determines his choice. This fear is born of dependence on
state, the need to follow its interests. Pontius Pilate for M.
Bulgakov is not just a coward, an apostate, but he is also a victim. Having abandoned
Yeshua, he destroys both himself and his soul. Even after physical death he
doomed to mental suffering, from which only
Yeshua
M.A. Bulgakov "The Master and Margarita".
Margarita in the name of her love and faith in the talent of her loverovercomes fear and his own weakness, overcomes even circumstances.
Yes, Margarita is not an ideal person: having become a witch, she destroys
house of writers, participates in Satan's ball with the greatest sinners of all
times and peoples. But she didn't chicken out. Margarita fights to the end for her
Love. It’s not for nothing that Bulgakov calls for the basis of human relations
put exactly love and mercy. In the novel "The Master and Margarita", according to
according to A.Z. Vulisa, there is a philosophy of retribution: what you deserve, you get
received. The biggest vice - cowardice - will certainly entail
represents retribution: torment of the soul and conscience.
M. Gorky “Old Woman Izergil”.
The writer characterizes Danko as the best of people. Really,the main character traits of the hero are mental fortitude, willpower,
selflessness, the desire to selflessly serve people, courage. He
sacrificed his life not only for the sake of those whom he led out of the forest, but also for the sake of
himself: he could not do otherwise, the hero needed help
to people. The feeling of love filled Danko’s heart and was an integral part
his nature, which is why M. Gorky calls the hero “the best of all.”
Researchers note the connection between Danko’s image and Moses, Prometheus and
Jesus Christ. The name Danko is associated with the same root words “tribute”,
“I will give”, “the giver”. The most important words of a proud, brave man in the legend: “What
Will I do it for people?!”
A.P. Chekhov "Man in a Case"
The fear of the incomprehensibility of life is presented in the story "The Man in the Case." This fearmakes the hero move away from reality. The hero of the story, Belikov, is always trying
“hide from life” in a case. Its case is made of circulars and instructions, for
the implementation of which he constantly monitors. His fear is vague. He's afraid of everything
and yet nothing concrete. The most hated thing for him is failure to follow the rules and
deviation from the regulations. Even insignificant little things plunge Belikov into mystical
horror. "Reality irritated him, frightened him, kept him in constant anxiety, and, to be
maybe in order to justify this timidity of his, his aversion to the present, he
always praised the past and what never happened; and the ancient languages that he
taught, there were essentially the same galoshes and umbrella for him, where he hid from
real life." If Silin, out of fear of life, tries to hide in
his estate, then Belikov’s fear of life forces him to hide in a case of rules
and strict laws and eventually hide underground forever.
M.E. Saltykov-Shchedrin “The Wise Minnow”
The life of a minnow flashes before the reader, simple in its structure, based on fear ofpotential dangers of the world order. The hero's father and mother lived a long life and died their
death. And before leaving for another world, they bequeathed their son to be careful, since all the inhabitants of the water
the world, and man, can destroy him at any moment. The young minnow mastered his parents' teaching so well that
literally imprisoned himself in an underwater hole. He only came out of it at night, when everyone was asleep, he was malnourished and round
I “trembled” for a day - just so they wouldn’t grab me! He lived in this fear for 100 years, actually outliving his
relatives, although he was a small fish that anyone could swallow. And in this sense, his life was a success.
His other dream also came true - to live in such a way that no one would ever know about the existence of the wise minnow.
Before his death, the hero thinks about what would happen if all the fish lived the same way as he does. And he begins to see: the race
the minnows would stop! All possibilities passed him by - making friends, starting a family, raising children
and pass on your life experience to them. He clearly realizes this before his death and, deep in thought, falls asleep, and
then he involuntarily violates the boundaries of his hole: “his snout” appears outside the hole. And then there is room for
reader's fantasy, because the author does not tell what happened to the hero, but only states that he suddenly
disappeared. There were no witnesses to this incident, so not only the task of at least living unnoticed was
achieved by the minnow, but the “super task” is to disappear unnoticed. The author bitterly sums up his life
of his hero: “He lived and trembled, and he died – he trembled.”
L.N. Tolstoy "War and Peace"
Important for a writer are reflections on true courage, courage,heroism and cowardice as personality traits.
These qualities are most clearly manifested in military episodes. Drawing heroes, Tolstoy
uses the technique of opposition. How different we see Prince Andrei and
Zherkova in the battle of Shengraben! Bagration sends Zherkov with an order to
retreat to the left flank, that is, where it is most dangerous now. But Zherkov
desperately cowardly and therefore jumps not to where the shooting is, but looks for the bosses “in more
a safe place where they couldn’t be.” Thus, a vital order
not handed over by this adjutant. But he is handed over to another officer - Prince Bolkonsky.
He is also scared, the cannonballs are flying right over him, but he forbids himself
be cowardly.
L.N. Tolstoy "War and Peace"
One of the main characters of the novel, Andrei Bolkonsky, had suchqualities such as pride, courage, decency and honesty. At first
novel, he is dissatisfied with the emptiness of society and therefore goes to military service
service in the active army. Going to war, he dreams of accomplishing a feat and
deserve people's love. In war he shows courage and bravery,
soldiers describe him as a strong, courageous and demanding officer.
He puts honor, duty and justice first. During
At the Battle of Austerlitz, Andrei accomplishes a feat: he picks up the fallen
a banner from the hands of a wounded soldier and carries away those fleeing in panic
soldier.
L.N. Tolstoy "War and Peace"
Petya is the youngest in the Rostov family, his mother’s favorite. Heends up in the war very young, and his main goal is to commit
feat, to become a hero: “... Petya was in a constantly happily excited state of joy at the fact that he was big, and in
constant ecstatic haste not to miss something
a case of true heroism." He has little combat experience, but a lot
youthful fervor. Therefore, he boldly rushes into the thick of the battle and
comes under enemy fire. Despite his young age (16 years),
Petya is desperately brave and sees his destiny in serving the fatherland.
It is stunning in its depth and comprehensiveness. Satirical chapters in which Woland's retinue fools Moscow townsfolk are mixed in the novel with lyrical chapters dedicated to the Master and Margarita. The fantastic in the novel peeks out from behind the everyday, evil spirits walk the streets of Moscow, the beautiful Margarita turns into a witch, and the administrator of the Variety Show becomes a vampire. The composition of “The Master and Margarita” is also unusual: the book consists of two novels: the actual novel about the tragic fate of the Master and four chapters from the Master’s novel about Pontius Pilate.
The “Yershalaim” chapters represent the substantive and philosophical center of the novel. The novel about Pilate refers the reader to the text of Holy Scripture, but at the same time creatively rethinks the Gospel. There are important differences between his hero Yeshua Ha-Nozri and the Jesus of the Gospels: Yeshua has no followers except the former tax collector Levi Matthew, a man "with a goat's parchment" who records Ha-Nozri's speeches, but "writes it down incorrectly." Yeshua, when interrogated by Pilate, denies that he entered the city on a donkey, and the crowd greeted him with shouts. The crowd most likely beat up the wandering philosopher - he comes to interrogation with his face already disfigured. Moreover, Yeshua is not the main character of the Master’s novel, although his preaching of love and truth is undoubtedly important for the philosophy of the novel. The main character of the “Yershalaim” chapters is the fifth procurator of Judea, Pontius Pilate.
The main moral issues of the novel are associated with the image of Pontius Pilate, such as the problem of conscience and power, cowardice and mercy. A meeting with Yeshua changes the procurator's life forever. In the interrogation scene, he is almost motionless, but the external staticity further emphasizes his excitement, the dynamism and freedom of his thoughts, the intense internal struggle with the principles and laws familiar to him. Pilate understands that the “wandering philosopher” is innocent, he passionately wants to talk with him longer. He sees in Yeshua an intelligent and truthful interlocutor, is carried away by the conversation with him, for a moment forgetting that he is conducting an interrogation, and Pilate’s secretary drops the parchment in horror, hearing the conversation of two free people. The revolution in Pilate's soul is symbolized by the swallow that flies into the hall during the conversation between the procurator and Yeshua; her fast and easy flight symbolizes freedom, in particular freedom of conscience. It was during her flight that the decision to justify the “wandering philosopher” arises in Pilate’s head. When the “law of lese majeste” intervenes in the matter, Pilate “with a wild gaze” sees off the same swallow, realizing the illusory nature of his freedom.
Pilate's internal torment occurs because his power, practically unlimited in Judea, is now becoming his weak point. Cowardly and vile laws, like the law of insulting Caesar, order him to sentence the philosopher to execution. But his heart, his conscience tells him about Yeshua’s innocence. The concept of conscience is closely connected in the novel with the concept of power. Pilate cannot sacrifice his career in order to save the “fool” Yeshua. So it turns out that the outwardly omnipotent procurator, who inspires horror in his servants, turns out to be powerless when it comes to the laws of conscience, and not the state. Pilate is afraid to protect Yeshua. The image of the Roman emperor appears before the procurator in the semi-darkness of the palace like a terrible ghost: “...on his bald head sat a rare-toothed crown; there was a round ulcer on the forehead, corroding the skin and covered with ointment; a sunken, toothless mouth with a drooping, capricious lower lip.” For the sake of such an emperor, Pilate has to condemn Yeshua. The procurator feels almost physical torment when, standing on the platform, he announces the beginning of the execution of criminals, everyone except Bar-Rabban: “A green fire flared up under his eyelids, his brain caught fire...”. It seems to him that everything around him has died, after which he himself experiences real spiritual death: “... it seemed to him that the sun, ringing, burst above him and filled his ears with fire. Roars, squeals, groans, laughter and whistles raged in this fire.”
After the execution of the criminals took place, Pilate learns from the faithful Afranius that during the execution Ha-Nozri was laconic and said only that “among human vices, he considers cowardice to be one of the most important.” The procurator understands that Yeshua read his last sermon for him; his excitement is revealed by a “suddenly cracked voice.” The Horseman Golden Spear cannot be called a coward - several years ago he saved the giant Ratkiller by rushing to his aid in the midst of the Germans. But spiritual cowardice, fear for one’s position in society, fear of public ridicule and the wrath of the Roman emperor are stronger than fear in battle. Too late, Pilate overcomes his fear. He dreams that he is walking next to the philosopher on the moonbeam, arguing, and they “do not agree with each other on anything,” which makes their argument especially interesting. And when the philosopher tells Pilate that cowardice is one of the most terrible vices, the procurator objects to him: “this is the most terrible vice.” In a dream, the procurator realizes that he now agrees to “ruin his career” for the sake of “an innocent, crazy dreamer and doctor.”
Having called cowardice “the most terrible vice,” the procurator decides his fate. Punishment for Pontius Pilate becomes immortality and “unheard-of glory.” And 2000 years later, people will still remember and repeat his name as the name of the man who condemned the “wandering philosopher” to execution. And the procurator himself sits on a stone platform and sleeps for about two thousand years, and only on a full moon is he tormented by insomnia. His dog Bunga shares his punishment for "an eternity." As Woland will explain this to Margarita: “... whoever loves must share the fate of the one he loves.”
According to the Master's novel, Pilate tries to atone for Yeshua by ordering the death of Judas. But murder, even under the guise of just revenge, contradicts Yeshua’s entire life philosophy. Perhaps Pilate’s thousand-year punishment is connected not only with his betrayal of Ha-Nozri, but also with the fact that he “did not listen to the end” of the philosopher, did not fully understand him.
At the end of the novel, the Master lets his hero run along the moonbeam to Yeshua, who, according to Woland, read the novel.
How is the motive of cowardice transformed in the “Moscow” chapters of the novel? One can hardly accuse the Master of cowardice, who burned his novel, abandoned everything and voluntarily went to a mental hospital. This is a tragedy of fatigue, unwillingness to live and create. “I have nowhere to escape,” the Master answers Ivan, who suggested that it would be easy to escape from the hospital, possessing, like the Master, a bunch of all the hospital keys. Perhaps Moscow writers can be accused of cowardice, because the literary situation in Moscow in the 30s of the 20th century was such that a writer could only create things pleasing to the state, or not write at all. But this motive appears in the novel only as a hint, a guess of the Master. He admits to Ivan that from the critical articles addressed to him it was clear that “the authors of these articles are not saying what they want to say, and that this is what causes their rage.”
Thus, the motive of cowardice is embodied mainly in the novel about Pontius Pilate. The fact that the Master's novel evokes associations with the biblical text gives the novel a universal significance and imbues it with cultural and historical associations. The novel's problematics endlessly expand, incorporating all human experience, forcing every reader to think about why cowardice turns out to be “the worst vice.”
Courage and cowardice are two different, opposite qualities, manifestations of character, which, meanwhile, are closely related to each other. Both a coward and a daredevil can live in the same person. This problem has been raised frequently in the literature.
Thus, the girls showed real heroism and courage in Boris Vasiliev’s work “And the dawns here are quiet...”. All the characters in the story - five fragile girls: Zhenya Komelkova, Rita Osyanina, Sonya Gurvich, Galya Chetvertak, Liza Brichkina and foreman Vaskov - are depicted in the struggle, giving all their strength in the name of saving the Motherland.
It was these people who brought our country’s victory closer in this terrible war.
Another literary example is the story of Maxim Gorky “The Old Woman Izergil”, namely its third part - the legend of Danko. He was a brave and fearless young man who sacrificed himself for the sake of the people. He decided to help his people and took leadership over them in order to lead them out of the impenetrable forest. The path was not easy, and when people, having lost their fortitude, fell upon Danko, he rips his heart out of his chest to illuminate the path and give people the warmth and goodness that came from his flaming heart. And when the goal was achieved, no one even noticed his death and that “his brave heart was burning next to Danko’s corpse.” Danko saw the meaning of life in helping people.
And secondly, this is the problem of cowardice. In Mikhail Bulgakov’s novel “The Master and Margarita,” Pontius Pilate, out of fear of condemnation, commits a terrible act; he sent an innocent man, the philosopher Yeshua Ha-Nozri, to execution. The procurator did not listen to his inner voice. And cowardice in making the right decision became a punishment for Pilate. He will look for an excuse for his action, but will not find it.
Also, the hero of Nikolai Gogol's story "Taras Bulba" - Andriy - did not show the best quality. For the sake of love for a woman, he was able to renounce everyone. Having not forgiven his son for betrayal and cowardice, Taras Bulba himself kills him. The payback for Andriy turned out to be too expensive - his own life.
Updated: 2017-09-12
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