Biographies Characteristics Analysis

Psychological bases of presentation for identification. Psychological characteristics of presentation for identification

Andreev opened a completely new world in literature, fanned by the breath of rebellious elements, disturbing thoughts, philosophical reflections, tireless creative searches. Man and the fate that rules over him - this problem has always worried me. At the beginning of the century, at the time of the universal spiritual awakening, philosophical awareness the possibilities of the individual and their limitation by history, the social structure of reality, the biological laws of life was the need of the time. It was the tragic outlook of the writer that stimulated his interest in the eternal mysteries of being, in the origins of the imperfection of human life. It was not for nothing that A. Blok considered the leading motive of Andreev's work to be the fatal, insurmountable disunity of people, powerless in their loneliness to understand not only others, but also their own personality.

But although life seemed to Andreev tragic in its foundations, the preaching of uncomplaining humility in the face of the omnipotence of fate did not fascinate him. The most insightful contemporaries of the writer sensed in his frantic "screams" at the sight of human suffering an attempt to break the "circle of iron destiny", to affirm the individual will of man in his tragic combat with the indifferent, blind forces of the universe. A heightened sense of life made Andreev constantly tormented by the sensation and knowledge of impending death; moreover, the uncompromising truth about the mortality of all things intensified in him and his heroes a sense of life, gave him great tension and spirituality. In Andreev's works, death turned into both a tragedy and a test of the value of the lived, it acted as a natural end to life, as the height from which the wise and hidden essence of being is most deeply comprehended.

In the embodiment of large and serious socio-philosophical themes put forward by the era, Andreev did not want to follow the beaten path. Both in prose and in drama, he defended his right to experiment, to free creative search, proceeding from the fact that "the form was and is only the boundary of the content, it is determined by it, it naturally follows from it." A staunch opponent of any dogma, any attempt to reduce a living work of art, a world view or a writer's method to schemes, to a set of ossified formulations, Andreev practically implemented the idea of ​​freely combining aesthetic principles of the most diverse nature. In his works, along with the techniques of traditionally realistic artistic writing, there are various types of grotesque, symbolization, conditionally metaphorical imagery, developed whole system means of universal psychological analysis and other original forms that allowed him to embody expressively his understanding of the Russian socio-historical reality of the beginning of the century, his ideas about the boundaries of the unknown and irrational, "fatal" and free in the world and man.

Andreev's early stories, imbued with the ideas of democracy and humanism, continue the realistic literary traditions, are largely oriented to the artistic experience of Dickens and Dostoevsky. The psychology of the hero - an ordinary, ordinary person - is revealed in them through a fact, a case of everyday life. The core that forms the plot of the work is a touching Easter or Christmas story, which helps to reveal the human, natural beginning in some and the inhuman in others. The carriers of the moral principle are the “humiliated and insulted”: children immersed in the poverty of a joyless city life (“Petka at the Dacha”, “Alyosha the Fool”), poor suffering people like the hard-working peasant Kostylin (“In Saburov”), the mill driver Alexei Stepanovich (“On the River”), the old blacksmith Merkulov (“Spring Promises”). Next to them, drunkards, tramps, thieves, prostitutes, even policemen and gendarmes (Bargamot and Garaska, Buyanikha, At the Station) appear as heroes, ruined by life, but not completely losing their living fire of soul. The condition of their humanity is non-participation in the mechanism of social violence, alienation from the rules of an unjust social order.

Often, Andreev's early stories end with the triumph of virtue, philanthropy, or law and order. So, in the story “From the Life of Staff Captain Kablukov,” his hero, the drunkard captain, suddenly feels a surge of extraordinary pity for his thieving batman, since he never suspected of his “bitter domestic need.” Looking at his "painful face", the rude officer forgives the batman all his sins.

The same theme of reconciliation of the weak, defenseless with the stronger sounds in the stories "Bargamot and Garaska", "On the River". However, the triumph of good beginnings is often questioned by Andreev. Bearing in mind the story "Bargamot and Garaska", Gorky noted that in the author's narration, Andreev's "smart little smile of distrust of the fact", which falls outside the framework of a fine Easter story, is noticeable.

Nevertheless, the stories, entirely sustained in the realistic tradition, did not occupy any significant place in the tragic work of the writer. Striving for general philosophical problems, Andreev, by the nature of his artistic personality, was not inclined to expand the stock of life observations, but entirely relied on intuition, which was exceptionally subtle and sharp for him. It is characteristic that even in the early real-life stories, the author's inclination to develop the fundamental problems of the human spirit, the desire through everyday life to discern its essence hidden from the outside view, makes its way. Great importance in Andreev's work there are philosophical and psychological stories, novels, plays, where everyday content fades into the background, where interest is focused on identifying not a particular case, but the general laws of human existence. But both in living concrete pictures and in philosophical and psychological abstraction, Andreev strove for one goal: to discover the contradictions of social life, social consciousness, to raise deep questions of the philosophy of life, on the understanding of which depended intellectual development modern man.

The theme of a person's relationship with fate, subordination or disobedience to him is revealed in Andreev's philosophical and psychological works ambiguously. If the writers of the 19th century often brought to the fore the heroic personality, who entered into single combat with the environment, with social evil, even with their own passions (such are Griboedov's Chatsky, Turgenev's Bazarov, many of Dostoevsky's heroes), then Andreev, although he does not completely abandon this tradition, nevertheless focuses mainly on identifying the tragic in the everyday life of an ordinary person. And it turns out that the environment, society, history, nature, the universe itself - all this inevitably, fatally predetermines its fate.

In such stories by Andreev as "At the Window", "In the Basement", "Grand Slam", "Angel" and others, the characters experience fear and horror of life, feel the imperious, overwhelming power of fate, which they cannot resist. “At the Window”, “In the Basement”, in the hairdresser’s (“Petka in the Country”), in hospital ward(“Once upon a time”) - such is the closed space in which heroes exist. It acquires an expanding meaning, becomes a symbol of the spiritual necrosis of a person. The small closet of the poor official Andrei Nikolayevich, in which his everyday life is monotonous (“At the Window”), throughout the story is compared either with a coffin, the lid of which is about to slam shut, then with a grave that will soon be covered with earth, then with a fortress, in which they die, hiding from life. The author's conclusion is ambiguous: the miserable existence of the unfortunate hero is worthy of both contempt and compassion for the lost human soul.

Ho, showing the physical death of a person in an unequal struggle with higher powers of the universe, Andreev simultaneously affirms the enduring value of the earthly, real life, consisting in the rapture of her joys, in love, in self-sacrifice. Fate almost always disarms a person, dooms him to torment - and the more stubborn should be the struggle for his earthly happiness, for the happiness of new generations following him.

This idea is embodied in the figurative and artistic structure of the story “Once upon a time”, where the attitudes of two heroes are contrasted - the unfortunate merchant Kosheverov, indifferent to everything around him, and the happy deacon Speransky, sparkling with love of life. Seriously ill both, they live the last days in a general hospital ward. But if the aimlessness of his earthly existence is exposed before Kosheverov, then Speransky's approaching death once again reveals the highest meaning of life. He does not think about his incurable disease, he communicates vividly with other patients, with doctors and students, sisters and nurses, hears the cries of sparrows outside the window, rejoices in the radiance of the sun, worries about his wife, children - they all live in him, and he continues to live. in them.

Andreev also has more active heroes who are ready to measure their strength with what is hostile to man in the world around him. True, the rebellious principle in them is directed not so much against the fatal "circle of iron destiny", but rather against social injustice, the imperfection of the human mind, human relations. Such is the hero of the "Story of Sergei Petrovich": a mediocre, "invisible student with a flat ordinary face", he, under the influence of F. Nietzsche's idea of ​​​​a "superman", rebels against the vulgar everyday life - commits suicide, which turns out to be not only a step of despair, but also an act indignation, the triumph of the winner. Such is Dr. Kerzhentsev (story "Thought"), forcing himself to discard the generally accepted moral standards society and commit a terrible crime for the sake of personal self-affirmation, the victory of independent thought. Such is the hero of the story “The Life of Basil of Thebes”, a village priest, a fanatic of faith, who renounces his only spiritual wealth, which is not able to alleviate human suffering.

These and other heroes of Andreev, who boldly challenge all ingrained, habitual social institutions, are for the most part militant individualists, convinced of their own chosenness. But they are ultimately unable to achieve the desired spiritual freedom, to find a new effective philosophy of life. Dr. Kerzhentsev, who has committed the senseless murder of his friend, cannot understand whether he was pretending to be crazy at that moment or really gone crazy, and eventually ends up in a psychiatric hospital. And the rebellion of the priest - father Vasily not only does not bring him peace of mind, but finally destroys him inner world who has no other moral support than faith in God, irrevocably leads him to death. The fatal mysteries of life and death that worried Andreev remained insoluble for him. And the more acutely the writer experienced the futility of his tireless attempts to look "beyond good and evil", the more tragic ideas about life and man strengthened in his mind.

That close attention, which Andreev paid, according to V. G. Korolenko, to the questions of “the human spirit in its search for its connection with infinity in general and with infinite justice in particular”, determined the distinctive qualities of his creative manner. He compensated for the departure from the depiction of specific pictures of a real-life plan by strengthening the symbolic sound of his works, contagious and violent expression, increased emotional coloring, and attempts to penetrate the secrets of the secret human psyche. In such forms - with sharp contrasts, grotesquely emphasized expressiveness, angularity of general contours - the originality of Andreev's artistic thinking was embodied with the greatest completeness.

It is noteworthy that Andreev was able to reveal this or that topic, which had an unambiguous meaning in his mind, in different artistic and stylistic forms. In the works of conventionally allegorical, grotesque, abstracted from specific realities, the writer strove for maximum emotional tension in the transfer of hysterically rebellious human suffering. In Andreev's stories of the first half of the 1900s, such as "The Wall", "Nabat", "Lies", "Abyss", "Red Laughter", this or that philosophical mood, experience, feeling is revealed in a "pure", naked form. , the narrative unfolds beyond the limits of a certain time, the characters are often not called by name, devoid of any individual traits.

In Nabat, the frantic calls of the tocsin, the ominous reflections of the flaming earth evoke a keen sense of anxiety, an inevitable catastrophe. For the writer, the circumstances of the outbreak of a village fire do not matter. His artistic goal is to express the premonition of an impending thunderstorm, the irresistibility of the fiery element, the death throes of "the heart of the most long-suffering earth." The growth of suffering and horror in the symbolic sounds of the copper bell becomes almost physically palpable. expressive syntactic structure phrases, concise and at the same time distinguished by a multi-colored artistic palette: “The sounds were clear and precise and flew with insane speed, like a swarm of hot stones. They did not circle in the air, like doves of a quiet evening ringing, they did not split in it with a caressing wave of solemn good news, they flew straight, like formidable heralds of disaster, who has no time to look back, and his eyes are wide with horror.

A different mood dominates in the story "The Wall" - a gloomy allegorical phantasmagoria. Gathered in a fetid valley at the foot of a huge wall that cuts the sky, thousands of people - "lepers" are trying to break through this wall, but, convinced of the futility of their efforts and victims, helplessly retreat back. And “Red Laughter”, written in 1904, at the height of the Russo-Japanese War, is, in fact, one piercing and desperate cry of “madness and horror”, emotionally expressing the writer’s protest against the war, on which human blood flows like rivers .

picture fratricidal slaughter Andreev draws in short, incoherent passages from the "found manuscript", individual isolated episodes have neither beginning nor end. The fragile consciousness of the hero does not withstand the spectacle of cruel bloodshed and easily succumbs to the nightmare of madness. In his repressed perception, the surrounding nature, even the sky and the sun, are painted in the color of blood. The blazing crimson sun and people groping their way, knee-deep in blood - the story begins with such a terrible picture. “Everything around is flooded with a quiet red color”, “red reflections on the roadbed” - these and similar phrases sound throughout the entire narrative, leaving the impression of a paradoxical mixture of delirium and reality. “Bloody porridge”, the earth that “screams” and ejects from its bowels “rows of pale pink corpses”, “a muddy bloody nightmare” - this is the background against which the symbolic image of the Red Laughter grows, the image of senseless and criminal bloodshed. It is not the reflection of events that comes to the fore, but the emotional, subjective attitude of the artist towards them, deliberately exaggerated, exaggerated.

Over time, Andreev's tendency to abstract artistic thinking - even while maintaining a real plot basis - is indicated with complete clarity. In the story-allegory "So it was" (1905), Andreev considers the social revolution not as a struggle of antagonistic class forces, but as a phenomenon of a philosophical and psychological plan. The alternation of popular freedom and despotism is likened in the story to the rhythmic swing of the pendulum of an old tower clock. Reaching the top of its swing, the pendulum said: “So it was!” He fell, rose to a new peak and added: “It will be so! So it was - so it will be! So it was - so it will be! The writer affirms the idea of ​​the naturalness and regularity of the struggle against tyranny, although he does not believe in the possibility of a "physical" victory of the revolution - he is talking only about revolution in the spiritual sense.

And in "The Tale of the Seven Hanged Men" - one of Andreev's best works - the writer, paying tribute to the courage of his heroes - revolutionary terrorists, revealing the greatness of their spirit on the eve of execution, fixes attention mainly on the psychological "game" with the thought of death, with the theme non-existence. Once outside the prison gates and already aware of the death sentence, Andreev's heroes lose interest in the outside world and are left alone with the "great unsolved mystery" - "to leave life for death."

The “conditional” way of embodying the artistic content, focusing not on the mundane, but on the “existential” largely explains the writer’s frequent appeal to biblical subjects, rethought in philosophical and psychological terms. The motives of these plots are used in "The Life of Basil of Thebes", in the stories "Eleazar", "Son of Man", in the story "Judas Iscariot", in the dramas "Anatema", "Samson in Chains", the novel "Satan's Diary". So, in the story "Judas Iscariot", paradoxically interpreting the gospel story, Andreev depicts the apostles, the disciples of Christ, as cowardly and miserable townsfolk who curry favor with the teacher. Judas becomes their accuser. Forced to acknowledge the inevitability of the death of Christ and his own, he hopes that the crucifixion-resurrection will awaken the consciousness of people, return them to eternal moral truths, and that in this way they will be justified and acquire a great spiritual meaning of the torment of the Savior and his, Judas, suffering.

The artistic world of Andreev is impossible to imagine without his dramatic art, innovative in content and form. In the plays "Life of a Man", "Tsar-Hunger", "Anatema", "Ocean" generalized pictures of human life, human history, and other large-scale moral and philosophical problems and phenomena are given.

In contrast to the theater of direct emotional experience, Andreev creates his own theater of philosophical thought, neglecting lifelikeness and striving to give a "broad synthesis", "a generalization of entire strips of life." Tendency towards “rudeness, angularity, even seemingly vulgar caricature”, grotesque satirical imagery, “depsychologization” and “deindividualization” of characters devoid of everyday concreteness, bringing one enlarged character trait to an extreme degree of development while cutting off “trifles and secondary”, sharp stylistic contrast - all this was required by the writer in order to destroy the illusion of the reality of what is happening on the stage from the very beginning and freely express the philosophical idea that excites him.

In later dramatic works, Andreev's attention moves to a more "earthly" sphere of the relationship of the individual with the outside world. The writer stands up for the theater of "pure psychism", the theater of the "soul", in which, in his opinion, there should be a triumph of complete psychological truth, a triumph of truly tragic art. Gravitating towards philosophical and psychological tragedy, he returns to realistic imagery, focuses on comprehending the depths of a person’s spiritual life, touches on civil, social manifestations personality.

True, only in a few plays (in particular, in the "poem of loneliness" "Dog Waltz") Andreev managed to get closer to the ideal expression of his requirements for new drama. In most of his plays of the 1910s, he tends to compromise artistic solutions: he brings psychological theater closer to symbolic drama, saturates everyday plots with an additional philosophical load, gives ordinary psychological details symbolism, multi-valued generalization in order to raise the image of everyday life to the level of tragic perception. In Andreev's last lyrical-dramatic "confessional writings" ("The One Who Gets Slaps in the Face", "Requiem", "Dog Waltz"), with the utmost nakedness, the spiritual tragedy of the writer was manifested, who never managed to get closer to resolving the fundamental contradictions of life and therefore felt himself infinitely alone in the outside world.

The story of Leonid Andreev "Kusak" is about compassion, the responsibility of a person for those whom he has tamed. Subsequently, this idea was formulated and presented to the world in the form of an aphorism by another master of the word, the French writer A. de Saint-Exupery. The author of the story calls to feel the pain of the suffering living soul of a homeless dog.

History of creation and description of the story

The story of a stray dog ​​is told by an outside observer. Biter grew up and became an adult dog despite the ruthless circumstances in which she found herself. The dog has no home and is always hungry. But the main thing that haunts her is the cruelty of people, strong people who have the opportunity to offend a weak animal. Kusaka dreams of affection and one day she dares to accept it, but as a result she gets kicked in the stomach with a boot. She doesn't trust anyone anymore. One day, being in the garden of someone else's dacha, the dog bites the girl who wants to caress her. So she gets acquainted with the family of summer residents and becomes “her” dog here.

A good attitude and daily food change not only the life, but also the character of a homeless animal. Kusaka becomes affectionate, guards the dacha and amuses the new owners with her funny joy. However, autumn comes, the girl Lelya leaves for the city with her family, leaving her four-legged friend in an abandoned dacha. The story ends with the dreary howl of a homeless and useless Kusaka.

main characters

L. Andreev wrote that, having made the main character of the story a dog, he wanted to convey to the reader the idea that “every living thing has the same soul,” which means that it suffers equally and needs compassion and love. Kusaka has a faithful heart, knows how to be grateful, responsive to affection and capable of love.

Another heroine of the story, the girl Lelya, on the contrary, does not appreciate fidelity, her love is selfish and fickle. The girl could be better, she has good moral inclinations. But her upbringing is occupied by adults, for whom well-being and peace of mind are more important than such “little things” as compassion and responsibility for a weak and trusting creature.

Story analysis

In a letter to K. Chukovsky, Leonid Andreev writes that the works included in the collection are united by one idea: to show that "all living things suffer only suffering." Among the heroes of the stories there are people of different classes and even a stray dog, but, as part of the “alive”, they are all united by “great impersonality and equality” and are equally forced to resist the “enormous forces of life”.

The writer shows the difference between pity, implicated in momentary emotions, and real, lively and active compassion. The selfishness of the girl and her family is obvious: they are glad that they were able to shelter a homeless animal. But this joy is not based on responsibility and largely comes from the considerations that the dog brightens up the suburban life of summer residents with its inept and unrestrained manifestation of joy. It is not surprising that pity for a homeless animal easily turns into indifference at the mere thought of personal inconvenience from living a dog in a city house.

The story, it seems, could become a story with good ending. Like the ones in Christmas stories. But L. Andreev aims to awaken the conscience of people, to show the cruelty of indifference to the suffering of a weak being. The writer wants a person to accept the pain of someone else's soul as his own. Only then will he himself become kinder, closer to his high calling - to be a man.

CHAPTER I. EXPERIMENT AND PROVOCATION AS THE MAIN ARTISTIC PRINCIPLES OF SURREALISM.

1.1. Prerequisites for the emergence of surreal consciousness

1.2. Fundamentals of aesthetics and poetics of surrealism

1.3. "Pre-Surrealist" Tendencies in Russian Literature mid-nineteenth- early 20th century

CHAPTER II. ELEMENTS OF THE POETICS OF SURREALISM IN THE PROSE OF LN ANDREEV.

2.1. Depiction of mental abnormalities as a method of provocation in the prose of L. N. Andreev

2.2. Techniques of depersonalization and derealization in the prose of L. N. Andreev and F. Kafka

2.3. Ways to create a "stunning" image by L. N. Andreev

2.4. The expression of the "absolute rebellion" of the heroes of L. N. Andreev and F. Kafka

2.5. The image of higher reality in the prose of L. N. Andreev

CHAPTER III. PSEUDO-REVELATION IN L. N. ANDREEV'S STORY \2o "MY NOTES" AND THE NOVEL "SATAN'S DIARY".

3.1. Characteristics of pseudo-revelation

3.2. Pseudo-similarity in the prose of L. N. Andreev

3.3. Game and pseudo-similarity in L. N. Andreev’s story “My Notes”

3.4. "The Reality of the Game" in L. N. Andreev's novel "Satan's Diary"

3.4.1. The role of the reader

3.4.2. Game as the engine of the universe

3.4.3. Game of Heroes

3.4.4. Theater for one actor

Introduction to the thesis (part of the abstract) on the topic "Leonid Andreev's prose: the poetics of experiment and provocation"

Leonid Andreev is an original, non-traditional writer. His contemporaries called him "the ruler of thoughts" due to the extraordinary resonance that his works created. Critics did not always recognize the writer's innovation and reproached him for the "lack of artistic" works, pointed to the artist's increased interest in the image different kind deviations, called his work "pathological" and "psychopathic".

In 1910, the book "Psychopathic Traits in the Heroes of Leonid Andreev"1, written by a psychiatrist, was published. After analyzing "Red Laughter", "Abyss", "In the Fog", "The Life of Vasily of Thebes", "My Notes", the author recreated the medical history of the heroes and made a specific diagnosis for each of them. At the same time, the researcher recognized Andreev's undeniable talent in accurately depicting the behavior of mentally ill heroes from a medical point of view.

In 1913, the book “The Pathological Creativity of Leonid Andreev”2 appeared, where, by means of literary analysis, by projecting Andreev’s heroes and their actions onto a real life plan, the author of the book persistently convinces that Andreev’s work is “strange”, “pathological”, “painful and specific »3.

The attitude of lifetime criticism to Andreev's work is due to the fact that the writer sought to expand the boundaries of traditional realism, gradually leaving them, experimenting with form and content, and provoking readers with "provocative" images and plots.

Leonid Andreev is an innovative writer who foresaw and embodied in his work the latest trends in art long before they formed into certain directions and currents. In the present study, Leonid Andreev's fictional prose reveals

1 Mumortsev A. N. Psychopathic traits in the heroes of Leonid Andreev. - St. Petersburg, 1910.

2 Tkachev T. Ya. Pathological creativity (Leonid Andreev). - Kharkov, 1913.

3 Ibid. - P. 17 - 19. Elements of the poetics of surrealism, which complement the existing ideas of synthesis as the basis of the artistic method of the writer.

Surrealism emerged as one of the avant-garde movements in the 10s and 20s. XX century in> France and is associated with the name of Andre Breton and his group. However, the trends; which among researchers* it is customary to call “pre-surrealistic”, arose long before theoretical substantiation due to the need to update the artistic image. “It would not be an exaggeration to say that European culture has long nurtured and nurtured the basic ideas, principles and methods that were included in the arsenal of the surrealists”1, writes A. Yakimovich.

Russian writers and thinkers felt the need for new artistic techniques as early as the middle - end of the 19th century: elements of the new poetics appear in the works of A. S. Pushkin, N. V. Gogol, I. S. Turgenev, F. M. Dostoevsky, A. P. Chekhov, I. A. Bunina, A. I. Kuprin. These trends were more clearly embodied in the works of poets and writers of the Silver Age, in particular, A. Bely, F. Sologub, L. Andreev.

In 1999 at the Institute of World Literature. Gorky RAS hosted a Russian-French colloquium, the main theme of which was surrealism as a nationwide phenomenon. The researchers identified several lines in Russian literature of the 20th century, in which national models of surrealism are visible, and came to the conclusion that “as a certain principle of creativity, surrealism had its predecessors in Russian literature XIX century; in the 20th century, elements of surrealist aesthetics matured on the soil of different artistic systems, grew in the experience of different literary generations.

Despite the fact that the question of “national models of surrealism” was raised by researchers, this topic did not become the object of special study. The achievements of the Surrealists in the field of poetics are so profound

1 Yakimovich A. Magic Universe. - M., 1995. - S. 124.

2 Chagin A. Russian surrealism: myth or reality // Surrealism and avant-garde. (Materials of the Russian-French colloquium). - M., 1999.-S. 147. Rooted in artistic creativity, which became an integral part* of contemporary art.

The relevance of this study is due to the need for a new reading of the work of L. Andreev through the prism of the poetics of experiment and provocation, correlated with the emerging avant-garde trend - surrealism, which subsequently had a significant impact on the art of the 20th century. Many works of L. Andreev lend themselves to interpretation from the standpoint of surrealism, because “the greater the scale of the writer, the greater the number of paradigms of artistic consciousness is absorbed and integrated by his individual artistic system, the space of his artistic thinking”1.

In some works of Russian writers of the middle of the 19th century - the beginning of the 20th century, one can find artistic images and techniques in which “pre-surrealistic” features are captured. This gives grounds to assert that the subsequent formation of surrealism was "<.>a kind of inner need of art,<.>an expression of the need to reveal to the eye (hearing) not only clearly defined phenomena of the external or internal world, but also the darkness of the subconscious, inexplicable, vague impulses, phantoms of the dreamer.

We proceed from the fact that surrealism at the end of the 19th - beginning of the 20th century is an artistic trend that arose as a result of the formation of surrealistic consciousness and was embodied to one degree or another in the work of many authors.

The scientific novelty of the study lies in the fact that for the first time the artistic techniques of LN Andreev's prose are considered in the context of surrealistic poetics; in the story "My Notes" and the novel "Satan's Diary" a technique of pseudo-revelation was revealed; in the analysis of the story "My Notes" draft manuscripts from the archive of L. N. Andreev were used, which were not published earlier (RGALI, F. 11, op. 6, d 8, sheet 45; RGALI, F. 11, op. 6,

1 Zamanskaya VV Existential tradition in Russian literature of the XX century. Dialogues on the borders of centuries - M., 2002 - P.21.

2 Balashova T. Introduction: a view from two poles And Surrealism and the avant-garde. (Materials of the Russian-French colloquium). - M., 1999. - S. 6. d. 8, l. 48); typologically, related motifs and images in the works of Leonid Andreev and Franz Kafka are revealed in detail.

The work of Leonid Andreev attracted the attention of critics and literary critics during the life of the writer. To date, many major studies^ are devoted to creativity. Andreev and individual aspects of his poetics. Despite this, scientists have not come to a consensus on the framework of which artistic system should be considered his literary heritage.

For a long time Andreev was ranked, with some reservations, among the successors of the realistic tradition in Russian literature1. However, as early as the beginning of the last century, studies appeared that offered a new look at the writer's artistic system. The features of symbolism2, impressionism3, expressionism4 were noticed in it.

Andreev studies began with the work of L. N. Afonin "Leonid Andreev" (1959). It is the first attempt to give a holistic analysis of the life and work of the writer, to establish his place and role in the literary process of those years, to characterize the main motives of his works. Afonin was one of the first to note Andreev's innovation, his departure from realistic traditions. “Disregarding nature, studying and comprehending the facts of living life, relying too much on fantasy, “inside”, L. Andreev sometimes did not go beyond the limited circle of his moods, giving out ghosts generated by the shocked human psyche, for pictures of reality”5, - wrote L. N. Afonin.

Leading researchers of Andreev's creativity in 1970-80s

1 See, for example: "Bezzubov V. I. Leonid Andreev and the traditions of Russian realism. - Tallinn, 1984; Polotskaya E. A. Chekhov's realism and Russian literature of the late XIX - early XX centuries (Kuprin, Bunin, Andreev) //

4 The development of realism in Russian literature: In the s.

2 For example, V. F. Botsyanovsky wrote that “. a distinctive feature of the works of Mr. Andreev is symbolism ”(Botsyanovsky V.F. Leonid Andreev. Critical and bibliographic study. - St. Petersburg, 1903). See also: Stolyarov-Sukhanov M. Symbolism and L. Andreev as its representative. - Kyiv, 1903.

3 Andreev's "impressionism of writing" was noted, in particular, by T. Ya. Tkachev (See: Tkachev T. Ya. Pathological creativity (L. Andreev). - Kharkov, 1913).

4 See about this: Ioffe I. I. Favorites. Part 1. Synthetic history of art. Introduction to the history of * artistic thinking. - M., 2010.

5 Afonin L. N. Leonid Andreev. - Eagle, 1959. - S. 195.

V. A. Keldysh, L. A. Iezuitova, Yu. V. Babicheva "recognized the dual" nature of Andreev's works, the interaction of realism1 and modernism in them.

In the monograph “Creativity -Leonid! Andreeva (1892 - 1906) "(4976) L. A. Iezuitova expressed the idea of ​​​​the synthesis of realism and modernism in the works of the writer with a predominance of" realistic writing: "Event-everyday," unintentional ", life in the forms of life itself as part of a common palettes are present in one way or another in each Andreev’s work”, “<.>all its symbols are not only real<.>at their core, but are built on the “earthly” images of real life, highlighting, emphasizing its essential content”4. The book pays great attention to the personality of the writer, his diary entries and letters, reveals the originality of his vision of the world.

The researcher approaches the principles of L. N. Andreev's poetics in a new way. Where life-time criticism reproached the writer for lack of artistry and anti-aestheticism, L. A. Iezuitova saw various types of grotesque, symbolization, expressionist posterity, that is, innovative principles of poetics designed to express “the catastrophic and fantastic nature of the social reality of the beginning of the century, the borders of the unknown and irrational,“ fatal" and free in the objective world and the subjective world of man<.>"five.

The researcher established the genre features of Andreev's works, recognized him as an innovator in the field of artistic style, for the first time defined the problems of Andreev's prose as existential, without using the word "existential" itself.

The monograph** by L. A. Iezuitova made it possible to understand the work of Leonid Andreev as an integral phenomenon of literature.

1 Keldysh V. A. Russian realism of the early XX century. - M., 1975.

2 Iezuitova L. A. Creativity of Leonid Andreev (1892-1906). - L., 1976.

3 Babicheva Yu. V. The evolution of the genres of Russian drama in the 19th - early 20th centuries: a textbook for a special course. - Vologda, 1982.

4 Iezuitova L. A. Creativity of Leonid Andreev (1892-1906). - L., 1976. - S. 71.

3 Ibid. - S. 72.

L. A. Smirnova1 also considered the writer's artistic* method; at the intersection of realism and modernism. Already in. early works (“Big, Helmet”, “In the “basement”, etc.), the researcher sees echoes of mysticism, a tendency to artistic abstraction: “The common thing for all the works was“ close attention to the infinitely ”distorted world, but the world, socially determined, dooming different social strata to different fates. One of the constant motives of Andreev's creativity, L. A. Smirnova considered the painful well-being of a person who does not belong to himself. For the first time this motif appeared in the story “Once Upon a Time” where “in a small cell of the boundless world Andreev concentrated an array of unconscious impulses.”3. The researcher emphasized in Andreev's stories the skill of symbolizing details, "spiritualization" of sounds, colors. Along with this, she noted the writer's attention to the disclosure of the polar principles of the human psyche. Andreev's heroes often distance themselves from real life, withdrawing into themselves. It was in the inner movements of the soul that the writer saw the origins and results of what was happening.

L. A. Smirnova noted Andreev’s innovation in addressing a completely different layer of life than his predecessors and teachers Dostoevsky and Tolstoy, a different type of “intellectual”, “torn off from the working masses of the people”, “overfed to indigestion with spiritual bread, drunk with vinegar and the gall of his aimless and dissolute existence. “The ideas that exist in this little world,” wrote L. A. Smirnova, “are losing their globality, are used for narrowly selfish purposes, leading away from the truth. In the field of view of the artist is defective knowledge. And in its difficult course, heterogeneous specificity, the signs of the era clearly emerge.

As a result of the analysis of Andreev's works of different years, Smirnova made

1 Smirnova L. A. Creativity of Leonid Andreev. Problems of artistic method and style. Textbook allowance -M., 1986.

2 Smirnova L. A. Creativity of Leonid Andreev. Problems of artistic method and style. Textbook allowance -M „ 1986. - SLO -11.

3 Ibid. - S. 12.

5 Ibid. - P. 13. the conclusion that the writer, despite the innovation in the forms of artistic expression, the type of heroes, the problems, as a whole continues to follow the path of critical realism of the beginning of the century. According to the researcher, Andreev's search for new forms of narration does not contradict this, “expanding the spatial and temporal boundaries of the image, maximally strengthening the role of the author's principle; expression of constructions, words"1.

The place of Andreev's creativity in the world literary process was determined by A. JI. Grigoriev: “Andreev's innovation was far ahead of his time; in some stage quests, he even anticipated Brecht's theatrical discoveries, his aesthetic principle of "alienation"2.

Researchers of the post-Soviet era have greatly expanded the boundaries of approaches to the writer's work. 3

The monograph JL A. Kolobaeva expressed the idea of ​​Andreev's existentialism. This idea was supported by other literary scholars. VV Zamanskaya writes: “JL Andreev, in our opinion, is one of the founders of the Russian existential literary tradition; a contemporary of Kafka and Bely, in whose work a completely original typological model for Russian existential consciousness and European existentialism is realized - psychological existentialism; in Russian literature in his work existential concept embodied as a holistic conceptual and stylistic phenomenon”4.

E. A. Mikheicheva studied the specificity and role of psychologism and panpsychism in the writer’s prose and dramaturgy, while extremely expanding the interpretation of the ideological and artistic content of the works5. The researcher formulated the content of the concept of "psychologism" in Andreev's work: "For him, psychologism is an artistic

1 Smirnova L. A. Creativity of Leonid Andreev. Problems of artistic method and style. Textbook allowance -M., 1986.-S. 28.

2 Grigoriev A. L. Leonid Andreev in the world literary process // Russian Literature. - 1972.-№ 3. -S. 190-205.

3 Kolobaeva L. A. The concept of personality in Russian realistic literature at the turn of the XIX - XX centuries - M., 1990.

4 Zamanskaya V. V. Decree. op. - S. 111.

5 Mikheicheva E. A. On the psychologism of Leonid Andreev. - M., 1994. expression of the author's consciousness through the psyche of the hero, taking into account the level of consciousness of the reader and with the aim of influencing him"1.

In the "work" the main methods of psychological1 research in Andreev's work are considered: "direct" (self-certification | internal1 monologue, subjective-evaluative characteristics) and "indirect" - (landscape, portrait, music, movement, gesture, etc.). Andreev expands the possibilities of psychological research, using the allegorical titles of works to create a philosophical and psychological subtext: "Grand Slam" - life is a game, its outcome is unpredictable; "Wall", "Giant" - metaphorical names of rock; fate, death; "Black Masks" - versatility , the mystery of the human soul; "Ghosts" - the illusory nature, the abstractness of life2.

E. A. Mikheicheva acknowledged that Leonid Andreev’s idea of ​​the duality of human consciousness is fundamental in the concept of man. The contradictions of human nature reflect the contradictions of the world order, in which the existence of good and evil, life and death, God and Satan was originally laid down. According to the researcher, perceiving death as an "intolerable contradiction", Andreev follows the "great dreamers-death-fighters" (Leo Tolstoy, Dostoevsky, Gorky, Bunin). At the same time, the writer presents this general trend in a new way: unlike Dostoevsky, with whom he is related by the desire to depict a person at a spiritual break, Andreev critically assesses the possibilities of religious consciousness in the moral rebirth of the individual.

E. A. Mikheicheva analyzed the early editions literary texts in order to understand in what direction Andreev's mastery of psychological analysis developed. The monograph also studied the genre nature of the writer's works, and proved that Andreev stood at the origins of the creation of the "new novel". The researcher traced the "Andreev tendencies" in the work of the writer's followers: B. Pilnyak, M. Bulgakov, Yu. Nagibin.

1 Ibid. - S. 20.

2 Mikheicheva E. A. On the psychologism of Leonid Andreev. - M., 1994. - S. 28 - 29.

A significant update of the theoretical foundation of "literary criticism, as well as the publication of materials from the archive of Leonid Andreev, gave the opportunity for modern researchers to study his heritage from new positions. It turned out that he was the forerunner of many literary" trends and trends that "took shape in the European cultural space later: expressionism, existentialism, literature of the absurd.

N. P. Generalova noted the romantic beginning in Andreev's work1.

In 1996 and 2006, anniversary events were held in Orel international conferences dedicated to Andreev’s work, where the role of the grotesque, mythopoetics, the specifics of psychologism and “panpsychism”, thanatology, play and laughter, artistic demonology, etc. were revealed in the poetics of the writer.2

Most modern researchers agree on Andreev as the founder of Russian expressionism3. I. Yu. Vilyavina formulated the idea that in Russian literature of the early 20th century, many writers strive for the expression of style and “against the background of this general trend in the work of some authors<.>Expressionism is formed as a kind of artistic system, a certain style or<.>artistic method"4. Vilyavina explained the trend towards the expression of style in the literature of that time by the emergence of a new type of thinking, “based on the collapse of all existing values ​​and perceiving experience as the only given”5.

The researcher gave numerous interpretations of the term

1 Generalova N. P. Leonid Andreev and Nikolai Berdyaev (on the history of Russian personalism) // Russian Literature 1997.-№2.-S. 42-55.

2 See: Aesthetics of dissonances: On the work of Leonnd Andreev. - Eagle, 1996; International scientific conference "Creativity of Leonid Andreev: a modern view", dedicated to the 135th anniversary of the writer. - Eagle, 2006.

3 See, for example: Iezuitova L. A. Leonid Andreev and Edvard Munch (On the origin of expressionism in European art of the late XIX - early XX centuries) // Writer's style and culture of the era (Interuniversity collection scientific articles) / Perm University. - Syktyvkar, 1984. - S. 45 - 65; Vilyavina I. Yu. Artistic searches of Russian expressionism. - M., 2004; Terekhina VN Expressionism in Russian Literature in the First Third of the 20th Century. - M., 2009.

4 Vilyavina I. Yu. Decree. op. - p. 4.

5Ibid.-S. 5. Expressionism”, but in the end, this concept remained vague and generalized. I. Yu. Vilyavina concluded that "expressionism uses all the variety of means that exist in literature and even other forms of art", and at the same time, "expressionists subordinate them to their" goal - to strongly influence the reader: their reality is symbolic, the symbol is real , naturalistic detail is abstract, existential situations are ordinary"1. The main aesthetic principles of expressionism are formulated in the work: concrete fact reality is considered by the author as a manifestation of the objective processes of being; some abstract forces operate in the work, driving the actions of abstract heroes who find themselves in abstract, most often critical situations; the center of attention of the expressionist is man. He is a part scary world, his victim and, at the same time, the instrument of evil. Rational and biological principles struggle in it, and dark forces the subconscious is victorious; in an expressionist work, the human psyche is closely examined; the expressionist thinks in contrasts: life-death, light-darkness. No compromises are possible; the difference between subject and object in an expressionist work is reduced to a minimum.

The formation of Andreev's expressionist style took place, according to the researcher, gradually in the works "Lie", "Red Laughter", "Governor", "Flight". I. Yu. Vilyavina finds in them all the signs of expressionism.

Of particular interest is the identification of features of the expressionist style in the novel "Sashka Zhegulev" (1911). Researcher

1 Vilyavina I. Yu. Decree. op. - S. 5. saw in him Andreev's attempt to create an expressionist novel, since in this work the writer considers exceptional circumstances as typical, suggests the manifestation in them of the essential principles of being. It is pointed out that the novel is dominated by “oxymoronism of expressionist thinking, which * is expressed in the combination of concepts that are incompatible for the reader”1, and contrast becomes the main artistic device. The struggle of rational and subconscious forces in a person comes to the fore. Attention is drawn to the scale of the chronotope in the novel: “... the author covers the space of a timeless, universal scale, reading any fact as a manifestation of cosmic existence”2. Based on the analysis of Andreev's prose of different years, I. Yu. Vilyavina concluded that the writer was one of the brightest representatives of Russian expressionism of the 20th century.

In the study of I. I. Moskovkina3, Andreev's multi-genre work was studied in a holistic way. Defending the idea that Andreev is primarily a modernist writer and innovator, Moskovkina proposes a new classification of the genres of his prose. We follow this classification in our study. In the monograph by I. I. Moskovkina, the main images-symbols, leitmotifs, forms of the grotesque, the poetics of the absurd, games, black humor, cosmism, psychologism and panpsychism in the writer's prose and dramaturgy are considered.

Achievements of Andreev studies in recent decades are summarized by A. V. Tatarinov in the chapter on Leonid Andreev in the large-scale work “Russian Literature at the Turn of the Century (1890s - early 1920s)”4. The author presents a modern view of the writer's artistic system, based on the main studies of his work. The innovation of Andreev is emphasized, who managed to anticipate many trends that would later become relevant in Russian and especially foreign literature: “One of

1 Vilyavina I. Yu. Decree. op. - S. 137.

2 Ibid. - S. 138.

3 Moskovkina I. I. Between "PRO" and "CONTRA": the coordinates of the artistic world of Leonid Andreev. -Kharkov, 2005.

4 Tatarinov A. V. Leonid Andreev // Russian literature at the turn of the century (1890s - early 1920s): In 2 books. - M., 2001. - V. 2. - S. 286 - 340. The first Andreev managed to create an artistic world, unambiguously "not defined in terms of traditional aesthetics and fundamentally confrontational in relation to the ideologized theories of realism * and modernism", " the creativity of the writer became one* of the early realizations of the existentialist conflict between man and being and expressionist poetics”1. At the same time, the author notes that neither existentialism nor expressionism in relation to Andreev's work are "<. .>completely thought out and complete systems, rather they testify to the author’s intuitive penetration into the near future of art and life”2.

Pointing to the writer's love for mythological "games" and the irony that accompanies them, Tatarinov suggests that Andreev predicted postmodernist motives, however, he stipulates that "the true seriousness of the subtext and the unimagined pain about a person force us to recognize the deep moral foundations of Andreev's creativity"3.

Among foreign researchers of the writer's heritage special place occupied by the English scholar Richard Davies, who wrote an article about Andreev in his work History of Russian Literature: XX Century: The Silver Age4. With his participation, Andreev's archive, stored in Leeds (Great Britain), was prepared and published, and is also being prepared complete collection Andreev's works in 23 volumes, the first volume of which, under the direction of M.V. Kozmenko, has already been published by the IMLI im. Gorky RAS5.

Interest in the work of Leonid Andreev is growing these days. Several hundred monographs, collections, and articles have been published on general and particular problems of the writer's poetics. But even now we can say that Andreev is still not a fully studied writer, since the innovative path that allowed the writer to be the forerunner of many

1 Tatarinov A. V. Leonid Andreev // Russian literature at the turn of the century (1890s - early 1920s): In 2 kn.-M., 2001.-T. 2.-S. 286.

2 Ibid. - S. 287.

4 History of Russian Literature: XX Century: Silver Age / Ed. Georges Niva, Ilya Serman, Vittorio Strada and Yefim Etkind. - M, 1995.

5 Andreev L. N. Complete collection of works and letters: In 23 vols. T. 1. - M., 2007. literary and artistic trends and trends arising from the 20s of the XX century.

The purpose of this "research" is to identify experimental and innovative artistic techniques in the prose of L. Andreev, anticipating elements of the poetics of surrealism, to prove the connection artistic searches a writer with a surrealistic consciousness that arose in the late 19th and early 20th centuries.

To achieve the goal of the study, it is necessary to solve a number of problems: to characterize the cultural situation at the turn of the century, which contributes to the emergence of surrealistic consciousness; to identify elements of new poetics in the prose of writers of the late 19th - early 20th centuries; identify the main provocative techniques in the prose of L. N. Andreev; consider ways to create "stunning" images in the prose of L. N. Andreev; to conduct a comparative analysis of the works of L. N. Andreev and F. Kafka in order to identify common features of the new poetics, which reflected the surrealist consciousness of the “transitional” era; reveal the innovation of L. N. Andreev's artistic techniques in the story "My Notes" and the novel "Satan's Diary".

At the same time, we do not set ourselves the task of attaching the “label” of a surrealist to Andreev. It is important for us to demonstrate hidden correspondences, to reveal and comprehend the innovation of the experimental poetics of Leonid Andreev's prose, revealing the "gene" of surrealism in it.

The founders of the surrealist movement designated surrealism in a very vague, mysterious, ambiguous way. A. Breton in the first "Manifesto of Surrealism" (1924) gave the following definition to this concept: "Pure mental automatism, aiming to express<. .>the actual functioning of thought. The dictation of thought is beyond any control on the part of the mind, beyond any aesthetic or moral considerations. "Surrealism is based on the belief in a higher" reality of certain associative forms that had been neglected before, on the belief in the omnipotence of "dreams, in the selfless * game of thought. It seeks to irrevocably destroy. All other mental mechanisms and take their place in solving the main problems of life". Louis Aragon in The Wave of Dreams (1924) wrote that surrealism is the "absorption of concepts", "the common horizon of religions, magic, poetry, dreams, madness, intoxication and miserable life"3.

In recent decades, researchers have identified three main meanings of the term "surrealism" [A. Chagin]:

1. The designation of phenomena associated with the group of surrealists that arose in France in the 1920s, headed by Andre Breton, and their direct continuation.

2. The designation of pre-surrealist tendencies that emerge in the work of writers from different eras and countries.

3. The so-called "metaphorical" meaning, which implies the rejection of realistic plausibility.

AT recent times among philologists and culturologists, surrealism is considered as “an art movement that has its own philosophy-ontology, ethics (or anti-ethics) and aesthetics (anti-aesthetics)<.»>4.

Surrealism is understood by us as an artistic system that was formed in the Russian-European cultural space at the end of the HEC - the first decades of the 20th century as a result of the search for new forms and means of embodying the artistic image. Its philosophical basis was the works of F. Nietzsche, A. Schopenhauer, Z. Freud, A. Bergson. Its ideological and aesthetic principles are: an appeal to the sphere of the unconscious, the elimination of the boundaries of the real and the unreal, giving rise to amazing metamorphoses; irrationalism, displacement of meaning, poetics of the absurd, rebellion,

1 Breton A. Surrealism Manifesto // Call a spade a spade: Progr. performances of the masters of the West-Europe lit. 20th century Comp., redisl., total. ed. L. G. Andreeva. - M., 1986. - S. 56.

3 Cit. by: Andreev L. G. Surrealism. - M., 2004. - S. 80.

4Yakimovich. A. The magical universe. -M., 1995.-S. 123. installation on outrageousness, sensationalism, the cult of the mysterious, mysterious, wonderful, black humor, eroticism, that is, the essence of those principles that are partly formulated in the manifestos of the surrealism of Andre Breton's group, and are also embodied in the work of writers of this group and those close to - her in their aesthetic attitudes.

The projection of the artistic principles of surrealism on the work of Leonid Andreev is being undertaken for the first time, although critics and literary critics have previously paid attention to many elements of the poetics of experiment and provocation in the writer's prose, without pointing out their connection with surrealism: pronounced subjectivism, interest in the unconscious, the predominance of phantasmagoria over reality , a heap of metaphors, various types of grotesque, implausibility, the cult of love, the motif of mystery, stunning images, expressionist posterity, at the same time confession, blasphemy, absurdity, the all-encompassing element of the game. Andreev's striving for a higher reality and at the same time the image of the voluptuousness of evil, self-abasement, and pain were noted. Important note, giving reason to see in Andreev the predecessor of surrealism, was made by I. Annensky: “Andreev does not save, but on the contrary, destroys habits with particular joy, and in return makes me look for new links and fusions in the world, like those that are so whimsically formed around me in the evening from the shadows that rush in from everywhere. The desire to destroy the usual connections, to shock the reader, to call to work his imagination, to see the world in a new way is characteristic of the surrealists.

The study of Andreev's creativity in the aspect of play2 was promising. A special study of this topic was carried out by M. V. Karyakina, convincingly substantiating the conclusion that “play in the work of L. Andreev characterizes

Annensky I.F. Judas // Books of reflections / Innokenty Annensky. - M., 1979. - S. 152.

2 See, for example, Korneeva E.V. Motifs of artistic prose and drama by Leonid Andreev: author. day. .cand. philol. Sciences. - Yelets, 2000; Eremenko M. V. Mythopoetics of Leonnets Andreev's creativity in 1908-1919: abstract of dis. . candidate of philological sciences. - Saratov, 2001; Moskovkina I. I. Game discourse (stylization, parody, grotesque) in the artistic system of L. Andreev // Anniversary conference on humanities dedicated to the 70th anniversary of the Oryol State University: Materials. Issue II: L. N. Andreev and B. K. Zaitsev. - Orel, 2001. - S. 4 - 5; Evreinov N. N. Demon of theatricality / Comp., total. ed. and comm. A. Zubkov and V. Maksimov. - M.; SPb., 2002; Karyakina M. V. The phenomenon of the game in the work of Leonid Andreev: author. dis. .cand. philol. Sciences. - Yekaterinburg, 2004. First of all, the very type of consciousness and the way of artistic thinking formed "on its basis* and, as a result, the stylistic dominant of the Andreev artistic" system "1. In our study, we consider the game in Andreev's My Notes and Satan's Diary1 from the standpoint of pseudo-revelation.

Research methodology.

In the study of the poetics of L. N. Andreev's prose, we rely on the methodological approach of M. Bakhtin, according to which the writer's poetics is considered in conjunction with the artistic thinking of the era. The innovation of M. Bakhtin lies in the creation of a new model of the world with a plurality of reference systems, it is supposed to “look at the world as an eternally shrinking fluid given, where there are no boundaries between top and bottom, eternal and momentary, being and non-being”2.

A methodologically productive model for considering the new paradigm of the artistic consciousness of the 20th century, which appeared " common denominator” for Russian and European literary traditions, proposed in the monograph by V. V. Zamanskaya “Russian literature of the first third of the 20th century: the problem of existential consciousness” (1996). For a deeper understanding of the literary process of the "transitional" era, we consider it necessary, along with the existential type of consciousness, to single out the surrealistic type of consciousness, which to some extent determined the structure of the artistic world of L. Andreev and its aesthetic foundations.

The research methodology is based on a combination of structural and comparative historical approaches (Yu. M. Lotman, Yu. N. Tynyanov, VN Toporov, G. Mints, BV Tomashevsky, and others). The identification of elements of the poetics of surrealism in the prose of L. N. Andreev requires the use of the context-hermeneutic method, which allows, through the identification of hidden historical and literary dialogues, to establish the deep patterns of the literary process (V. Zamanskaya). Artistic

Karyakipa M. V. Decree. op. - S. 21.

2 Leiderman N. L. Theoretical problems of studying Russian literature of the XX century // Russian literature of the XX century. - Issue. 1. - Ekaterinburg, 1992. - P. 21. The principles of surrealism in connection with the aesthetics of the surrealist movement are considered in< трудах Л. Г, Андреева, С. А. Исаева, Т. В. Балашовой, Е. Д. Гальцовой, А. К. Якимовича, В. ГГ. Бранского, В. А. Крючковой, Ж. Шенье-Жандрон.

When analyzing works of art Andreev, we rely on the results of studies of Andreev scholars, primarily L. A. Iezuitova, E. A. Mikheicheva, I. I. Moskovkina.

What Andreev and Kafka have in common in their worldview gives reason to study their work in comparison in order to identify the general tendencies of the spiritual search of a person of the 20th century. It seems appropriate to compare two writers, separated by space, but united by the spirit of the times, based on the similarity of the problematics, the main motives, and images of their work.

Andreev and Kafka - artists in the highest degree original, occupying a special place in literature. Detachment from any artistic direction, synthesis of various artistic systems -character traits their creative method. Andreev and Kafka are called the founders of expressionism. In the work of these writers, elements of the poetics of surrealism are also revealed.

The connections of Leonid Andreev and Franz Kafka with the Russian and European cultural traditions predetermined the possibility of comparing the two writers on the basis of a common cultural ground. Leonid Andreev and Franz Kafka chose the same teachers for themselves: F. Dostoevsky and L. Tolstoy, and also absorbed the spirit of English and German romantic writers. These literary influences are clearly reflected in the works of Russian and Austrian writers.

A comparison of the work of Andreev and Kafka was undertaken by V. V. Zamanskaya1. The researcher, revealing the existential parameters of the artistic world of L. Andreev, drew parallels with the works of F. Kafka. At the same time, comparisons were limited to the task of the researcher

1 See Zachanskaya VV Existential tradition in Russian literature of the XX century. Dialogues on the borders of centuries. - M., 2002. - S. 110 - 142. to present to the reader how Andreev's work fits into the model of European existential consciousness.

Articles by O. V. Vologina1 and E. A. Mikheicheva2 are devoted to comparing the works of Andreev and Kafka on the basis of the similarity of the most important motifs of their work.

When analyzing Andreev's works of art, we rely on the results of research by Andreev scholars.

Provisions for defense:

1. The innovation of L. N. Andreev, manifested in the poetics of his prose, was due to the fact that he embodied the surrealistic consciousness that was emerging in the late XIX - early XX centuries. At the heart of this type of consciousness lies an interest in the sphere of the unconscious, pluralism of views, expansion of consciousness, a sense of the ephemeral nature of the real, blurring the boundaries between opposites, a sense of the absurdity of being, the search for a new reality, "absolute" rebellion, a thirst for global revolution. The result of a new artistic consciousness is surrealism - an artistic trend that appears in Russian and European art at the beginning of the 20th century.

2. A new look at Russian literature of the late 19th - early 20th century allows us to establish that the elements of poetics, which later developed in the artistic system of surrealism, already existed in the work of Russian realist writers: the presence of a plan of "another reality", the motive of mystery, deliberate strangeness, mystery narrative, attention to the subconscious impulses of a person, to his mysterious soul, the appearance of characters from another reality, the interweaving of dream and reality, the emergence of a new type of hero - a person with a deformed psyche,

Able to perceive the world differently, to see and feel what "normal" people do not see and feel.

1 Vologina O. V. The torn world of Leonid Andreev and Franz Kafka // Creativity of Leonid Andreev: a modern look: materials of the international scientific conference dedicated to the 135th anniversary of the writer's birth, September 28 - 30, 2006 - Orel, 2006. - pp. 137 - 143.

Mikheicheva E. A. “Formula of the iron lattice” in the prose of Leonid Andreev and Franz Kafka // Ibid. - S. 29 -137.

3. Experimental artistic techniques of L. N. Andreev: depiction of mental, deviations, frank scenes of violence, "absolute rebellion" of heroes, interest in the unconscious, in the topic of suicide, phenomena of random, mysterious^ and irrational, the use of dreamy forms of space and time, the search for a higher reality that unites binary oppositions - suggest an attitude towards sensationalism, scandal and anticipate the poetics of surrealism.

4. "Stunning", expressive images in the prose of L. N. Andreev, built on associativity, grotesque, contrast, black humor, are designed to amaze the reader, create a "surprise effect", cause an extreme reaction. Conscious provocation, outrageousness, expression give reason to rank Andreev among the founders of the Russian literary avant-garde.

5. In the works of Leonid Andreev (“Thought”, “No Forgiveness”, “City”, “Curse of the Beast”, “From the Depths of Ages” (“Tsar”), “He (Story of the Unknown)”, “Return”, “German and Martha") and Franz Kafka ("The Metamorphosis", "The Trial", "Missing" ("America"),

Description of one struggle”, “Castle”), with the help of depersonalization and derealization techniques, the state of a person’s alienation from the world, the loss of the “I”, the illusiveness of existence is conveyed.

6. The story "My Notes" and the novel "Satan's Diary" by Leonid Andreev are pseudo-revelations, which consist in the violation by the author of the precondition: all the events described happened exactly as they are presented, and the conditions of sincerity: the narrator tells the truth. The artistic space of "My Notes" and "Satan's Diary" reveals to the reader a game world in which, along with the alleged truth, deceit and falsification reign.

The object of the study is the most representative works by L.N. basement" (1901), "Abyss" (1902), "City" (1902), "Thought" (1902),

In the Fog "(1902)," The Life of Basil of Thebes "(1903)," No Forgiveness "(1904), "Red Laughter" (1904), "From the Depths of Ages" ("Tsar") (1904), "Christians" ( 1906), Eleazar (1906), Judas Iscariot (1907), The Curse of the Beast (1908), The Tale of the Seven Hanged Men (1908), My Notes (1908), Rules of Kindness (1911 ), "He (Story of the Unknown)" (1911), "Ipatov" (1911), "Flight" (1913), "Herman and Martha" (1914), "Return" (1916), "Suitcases" (1916), "Satan's Diary" (1919), memoirs about the writer, his diaries, works by F. Kafka "Description of a struggle" (1904 - 1905), "Wedding preparations in the village" (1906 - 1907), "Transformation" (1912), " Decisions ”(1913),“ Woe to a Bachelor ”(1913),“ Hunger ”(1922),“ Trial ”(1914 - 1918),“ Missing Person ”(America) (1911 - 1916),“ Castle ”( 1921 - 1922), as well as the theory of surrealism.

The subject of the research is the experimental, innovative elements of JI's prose poetics. Andreeva.

Dissertation structure. The study consists of an introduction, three chapters: Experiment and provocation as the main artistic principles of surrealism, Elements of the poetics of surrealism in the prose of L. N. Andreev, Pseudo-revelation in Leonid Andreev's story "My Notes" and the novel "Satan's Diary", conclusion and list of references.

Dissertation conclusion on the topic "Russian literature", Petrova, Ekaterina Ivanovna

CONCLUSION

The work of Leonid Andreev conveyed the surrealistic consciousness of the "transitional" era of the late 19th - early 20th century, which was characterized by feelings of disorder, randomness, irrationality of being, the need for a radical renewal of life.

Leonid Andreev is an experimental writer. When creating works, he was guided by intuition, and not by the desire for lifelikeness. His poetics was characterized by immersion in the inner world of heroes, splitting the character’s personality into many “others”, plunging into the abyss of the unconscious or soaring into infinity, fragmentation, plotlessness of works, giving reality the forms of sleep, myth, play, the idea of ​​asserting one’s “I” in including through the fall, the cult of love, a premonition of superreality. In his prose, L. Andreev challenges religious feelings, reason, and public morality. The writer used in his works black humor, absurdity, blasphemy - artistic techniques, which later formed the basis of the poetics of surrealism.

Andreev deliberately used methods of provocation and outrageous readers and critics. Each new work of his caused an explosion of emotions, a storm of controversy in literary circles and among readers. Creating the image of a “normal madman” from his own life and personality, the writer demonstrated the eccentricity of the original artist. All this suggests that Andreev stood at the origins of avant-garde art, shaped the type of avant-garde personality. The writer was not indifferent to fame, as evidenced by the memoirs of K. Chukovsky, in which he conveys the words of Andreev: “<.>sometimes I feel that glory is necessary for me - a lot of glory, as much as the whole world can give. Then I concentrate it in myself, compress it to the maximum possible extent, and when it receives the power of an explosive, I explode, illuminating the world with some new light.

1 Chukovsky K.I. Leonid Andreev // Collected. cit.: In 6 volumes. T. 6. - M., 1969. - S. 28.

Setting on the scandal, the creation of a public myth1 about the "normal madman", "theatrical ^ hysteria" (I. P. Karpov) gives reason to see "in Andreev the closest predecessor of the surrealists.

Andreev's ability to evoke an emotional shock in readers * precedes A. Artaud's discoveries in the "Theater of Cruelty" he created, an analogue of the surrealistic theater.

Premonitions of superreality, inaccessible to the mind, but only to intuitive “insight”, uniting contradictions, freeing a person from conventions, in the artistic world of Andreev, expressed in the fact that a new image appeared in it - “something third”, accessible to a person in a state of contemplation, in a borderline state , or comprehended through love, communication with nature and awareness of the miraculous in everyday life.

A comparative analysis of the works of L. Andreev and F. Kafka, writers separated by space, but united by the spirit of the time, made it possible to identify common deep processes in the development of the artistic consciousness of the era.

The artistic worlds of writers were brought together by a sense of ephemeral, absurdity of the world, depersonalization, protest against the existing state of affairs. In their work, the writers showed the disappearance of the antinomies of reason and madness, objective and subjective, wakefulness and sleep, life and death. The insane rebellion and the absurd challenge of the heroes of Andreev and Kafka lie in the rejection of life with its incomprehensible laws, with its unlimited power over man and the enslavement of the human will.

Leonid Andreev was one of the first writers who managed to feel the approach of literature, in which things and phenomena lose their connection with reality, the image is separated from a specific object and thus acts as a copy that does not correspond to the original.

Andreev showed that pseudo similarities function in public life - truth, justice, faith. The writer's intuitive identification of the nature of pseudosimilarity is indicated by the main motives of his work - the omnipotence of lies, the eternal return, the motives of the mask and the role.

The story "My Notes" and the novel "Satan's Diary" by Leonid Andreev are pseudo-revelations that meet the main sign of the similarity of revelation: an imaginary statement of the truth. In these works, the author created a playful linguistic reality that exists parallel to reality, distorting its laws like a distorting mirror. The game is simultaneously implemented in two ways: the game of the author-narrator with a conditional reader and the game of the author-creator with a “real” reader. This the game is based on amazing metamorphoses of thought and word, on unexpected contrasts, parody and stylization.

In the novel "Satan's Diary" the unreliability of the narrative is fundamental not only because of the recognition of the author-narrator in a lie "in some places", but also because of the "simulation" of the language itself. The whole diary of Satan is a game based on language compromise. Putting into the mouth of the author-narrator the idea that language plays with the speaker, dragging him into a network of stereotype labels, Andreev turned out to be not only at the height of the advanced thought of his time, but also foresaw the ideas that would develop throughout the 20th century.

The main plot-forming motive of the novel is an obsession with the game. The idea of ​​the author-creator is to present the process of turning a game into reality, and reality into a game, truth into lies, and lies into truth, rational into irrational and vice versa, “flowing” of one phenomenon into its opposite, erasing the boundaries between opposites, the recognition of these opposites themselves as non-existent and a call for the search for a “third”. Therefore, it is impossible to determine exactly where the actual reality ends in the novel and the “reality of the game” begins, since the linguistic reality created by the author is “a crazy dance on the edge”.

The study of the "reality of the game" in "Satan's Diary" led us to the conclusion that the novel was a form of the Author's game with the reader and himself, a game-prophecy, tragic and ironic at the same time. At the same time, distrust of words-masks, the recognition of the hero-narrator in a forced and conscious distortion of reality makes "Satan's Diary" an "open work", requiring the work of the reader's imagination, opening up opportunities for numerous interpretations.

Experimental, innovative techniques in the art world JI. N. Andreeva are used by the writer in order to make the reader think about life values, about the questions that the new era has put before a person.

The study of the principles of the poetics of experiment and provocation in Leonid Andreev's prose opens up prospects for the study of these principles in the writer's dramaturgy, as well as in the work of other authors of the early 20th century.

List of references for dissertation research Candidate of Philological Sciences Petrova, Ekaterina Ivanovna, 2010

1. Section 1. Texts of writers, memoirs

2. Andreev, L. N. Collected works Text.: In 6 volumes. T. G / L. N. Andreev.- M .: Khudozh. lit., 1990. 639 p.

3. Andreev, L. N. Collected works Text.: In 6 vols. T. 2 / L. N. Andreev.- M .: Khudozh. lit., 1990. 559 p.

4. Andreev, L. N. Collected works Text.: In 6 vols. Vol. 3 / L. N. Andreev.- M.: Khudozh. lit., 1994. 655 s

5. Andreev, L. N. Collected works Text.: In 6 vols. Vol. 4 / L. N. Andreev.- M.: Khudozh. lit., 1994. 639 p.

6. Andreev, L. N. Collected works Text.: In 6 vols. Vol. 5 / L. N. Andreev.- M.: Khudozh. lit., 1995. 511 p.

7. Andreev, L. N. Collected works Text.: In 6 vols. Vol. 6 / L. N. Andreev.- M.: Khudozh. lit., 1996. 720 p.

8. Andreev, L. N. Complete collection of works and letters Text.: In 23 vols. Vol. 1 / L. N. Andreev. M.: Nauka, 2007. - 805 p.

9. Andreev, L. N. From the depths of centuries. Tsar. Text. / L. N. Andreev. -Publication and introductory article L. N. Afonin and L. A. Jezuitova // Creativity of L. Andreev. Research and materials. - Kursk: Kursk state. ped. un-t., 1983. - S. 99 - 129.

10. Yearbook of the Manuscript Department of the Pushkin House for 1991. St. Petersburg: Nauka, Institute of Rus. lit., 1994. - S. 84 - 141.

11. Andreev, L. N. "Diary" of Leonid Andreev Text. / L. N. Andreev // Lit. archive. Materials on the history of Russian and social thought. -

12. St. Petersburg: Nauka, 1994, pp. 247 - 294.

13. Andreev, L. N. Diary, 1897-1901 Text.; / L; N. Andreev: -, Preparation of the text by M. V. Kozmenko and L. V. Khachaturyan (with the participation of L.

14. D. Zatulovskaya), comp., vst. Art. and comment. M: V. Kozmenko. M.: IM L I RAN, 2009. -296 p.

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17. Bely, A.<Как мы пишем>Text.; / A. Bely // How we write [Collection] / Comp. S. Lesnevsky, A. Mikhailov;<Послесл. М. Чудаковой>. - M.: Book, 1989. S. 6 - 20.

18. Bely, A. Symphonies Text. / A. Bely / Introduction. Art., comp., prepared. text, note. A. V. Lavrova. - L .: Artist. lit., 1991. 528 p. (Forgotten book).

19. Bely, A. Collected Works. Cat Letaev. Baptized Chinese. Notes of an Eccentric Text. / Common ed. and comp. V.M. Piskunova / A. Bely. -M.: Respublika, 1997. 543 p.

20. Blok, A. Memories of L. N. Andreev Text. / A. Blok // Book about Leonid Andreev. Petersburg - Berlin: Publishing House 3. I. Grzhebina, 1922.-S. 11-15.

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22. Breton, A., Aragon, JL Fiftieth Anniversary of Hysteria Text.1 / A. Breton, JI. Aragon // Anthology of French Surrealism: 20s. / Comp., trans. from French, comment. S. A. Isaeva and E. D. Galtsova. M.: GITIS, 1994.-S. 185-186.

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38. Chukovsky, K. I. Leonid Andreev Text. / K. Chukovsky // Collection. cit.: In 6 vols. T. 6.-M.: Khudozh. lit., 1969. S. 22 - 47.

39. Chukovsky, K. I. Leonid Andreev big and small Text. / K. Chukovsky. St. Petersburg: Ed. bureau, 1908. - 134 p.

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42. Section 2. Monographs, articles, collections

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44. Amenitsky, D. A. Analysis of the hero of "Thoughts" by Leonid Andreev (On the issue of paranoid psychopathy) Text. / D. A. Amenitsky. - [Moscow]: printing house of the Headquarters of the Moscow Military District, 1915. - 29 p.

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51. Afonin, L. N. Leonid Andreev Text. / L. N. Afonin. Eagle: Oryol book. publishing house, 1959. - 224 p.

52. Babicheva, Yu. V. "Satan's Diary" by L. Andreev as an anti-imperialist pamphlet Text. / Yu. V. Babicheva // Creativity of Leonid Andreev. Research and materials. - Kursk, 1983.-S. 75-85.

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54. Basinsky, P. Poetry of rebellion and the ethics of revolution: Reality and symbol in the work of L. Andreev Text. / P. Basinsky // Questions of Literature. 1989. - No. 10.-S. 132-148.

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56. Bakhtin, M. M. Aesthetics of verbal creativity Text. / M. Bakhtin. -M.: Art, 1986. 445 p.

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59. Berdyaev, N. A. The Crisis of Art Text. / Nikolai Berdyaev.- [Reprint, ed.]. - M.: SP "Interprint", 1990. - 47 p.

60. Berdyaev, N. A., Self-knowledge (the experience of a philosophical autobiography) Text. / N. A. Berdyaev. -M.: The world of the book. Literature, 2010. 414 p.

61. Berdyaev, N. A. Philosophy of creativity, culture and art Text. / N. A. Berdyaev. M., 1994. - T. 2.

62. Bezzubov, V. I. Leonid Andreev and the traditions of Russian realism Text. /

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In September 1901, the St. Petersburg publishing house Znanie, headed by M. Gorky, published the first volume of L. Andreev's Stories. To the ten works selected by M. Gorky for the book, the characterization that L. Andreev gave himself in a letter to I. Chukovsky dated July 1902 is quite applicable: “It is true that I am a philosopher, although for the most part completely unconscious (this happens) ; it is also true and witty that "I replaced the typicality of people with the typicality of situations." The latter is especially characteristic. Perhaps, to the detriment of artistry, which certainly requires a strict and lively individualization, I sometimes deliberately evade the depiction of characters. It doesn’t matter to me who “he” is the hero of my stories ... for all living things have the same soul, all living things suffer the same suffering and in great indifference and equality merge together before the formidable forces of life.

In one of the best stories L. ( This material will help to write competently on the topic Biography of Leonid Andreev. Story. Part 2.. Summary does not make it clear the whole meaning of the work, so this material will be useful for a deep understanding of the work of writers and poets, as well as their novels, short stories, stories, plays, poems.) Andreev, from his works included in the first volume - in Zhili-byli (1901), - the dying merchant Kosheverov and the young student equally suffer from the disorder of life. However, in democratic circles of readers, the pessimistic notes in the works of Leonid Andreev did not give rise to pessimistic moods at all, for the revolutionary explosion of 1905 was not far off. And although in the stories of Leonid Andreev, in the words of M. Gorky, "one naked mood" prevailed, which should have been "grabbed with a spark of the public" - the democratic reader in his own way perceived the second reality of the writings of Leonid Andreev. The “fatal force” crushing his “frail” heroes, in the specific conditions of the Russian liberation movement, was perceived as the oppression of the tsarist autocracy. Yes, and L. Andreev himself was sensitive to changes in surrounding life and public sentiment. The problem of life and death, again raised by him in Once Upon a Time, finds an optimistic resolution on the whole. The death of the merchant Kosheverov is only an episode in the stream of ever-renewing life. It is noteworthy that L. Andreev, on the advice of M. Gorky, ends "Tales" with the short story "Into the dark distance." This is the writer's first attempt to create an image of a contemporary hero who breaks with the musty world of everyday petty-bourgeois existence and embarks on the path of revolutionary struggle. Obviously lagging behind the times and poorly knowing the life of professional revolutionaries, L. Andreev, creating the image of his Nikolai Barsukov, mainly relied on his ideas about the revolutionary people of the 80s at the time of their going to the people. The hero of the story is endowed with a halo of sacrifice, martyrdom for the hungry and destitute. In the future, the image of Barsukov will be developed by the writer in the novel “Sashka Zhegulev” (1911). Nevertheless, the appearance of such works as “Into the dark distance in the work of Leonid Andreev on the eve of the 1905 revolution was a promising and promising start.

In 1903, L. Andreev finished the long story "The Life of Vasily of Thebes". Having chosen him as the hero of the village priest, the author was very far from intending to depict the life of the village clergy in the story. Joking that he saw "live" priests only twice - at a wedding and at a funeral, L. Andreev largely replaced the "typical people" in "The Life of Basil of Thebes" with the "typical situations." The author proceeds from the "essence" of the image, determined by him in advance, to the "everyday life", which, in turn, is given to him not in its objective completeness and integrity, but is made up FROM separate, carefully selected features. There is no doubt that L. Andreev was least of all interested in the village priest Vasily of Thebes as a social type. For the writer, this was the most suitable model for the realization of the creative idea of ​​the work - to show the tragedy of a man who lost the old faith, but never found a new, true one. In essence, Leonid Andreev's "Life of Vasily of Thebes" in a somewhat mystified form depicts the tragedy of the thought of a Russian intellectual who is looking for ways to the people. At a time when the unrest embraced ever wider sections of the Russian population, when behind the thousands of "disparate, hostile truths" about life, "the outlines of one great, all-permissive truth" - the truth of the coming Revolution - began to emerge, the story of Leonid Andreev acquired a topical public sound. "A big and deep thing," - this is how M. Gorky spoke about "The Life of Basil of Thebes"1. The darkness of consciousness, not fertilized by thought, and therefore devoid of intelligence, is embodied by L. Andreev in the form of an antagonist - the son of Vasily of Thebes - a degenerate, by the way, bearing the name of his father. The illness of Vasily Thebes Jr. receives such a broad interpretation in the story that the abstract, symbolic content of this image completely destroys its original realistic structure from within. The evolution of the image of the priest Basil of Thebes will be continued by the anarchist Savva from the drama of the same name by L. Andreev (1906), who tries, however unsuccessfully, to instill his personal disbelief in God in a dark, exalted, frantically expecting a miracle crowd. On the other hand, the image of Vasily Thebesky-son, written in an expressionistic manner, will open a gallery of images-“essences” in the symbolic works of Leonid Andreev. In the story “The Life of Basil of Thebes”, the second, “essential” reality with its close-ups, romantic elation of tone and pathos is directly and declaratively opposed to realistic plausibility.

In general, it should be noted that the relationship between the two realities in Leonid Andreev is very complex. Sometimes they seem to overlap one another. So, in the story "The Thief" the first reality is a story borrowed by the writer from the incident department in newspapers, which is unlikely to stand out among similar ones so that the reader's attention lingers on it. Fleeing from persecution, the thief jumps out of the car of a moving train and falls under the wheels of an oncoming one. And L. Andreev chooses this concrete, even everyday fact from reality as an illustration of the problem of human alienation that disturbed him. Rejected by a “pure” society, the thief Yura-sov, who was sued three times for theft, defends himself from reality by trying to escape from it into the world of his fantasy, clearly inspired by reading petty-bourgeois novels. The collision of the imaginary and the real in the story is conveyed by juxtaposing two musical themes. The imaginary is a sensitive novel, addressed to the beloved, who sings Yurasov, standing on the platform of the carriage, and the real is the rollicking tavern song “My pop-eyed Malanya”, escaping from the throats of drunkards at the station. Conflicts and contrasts of social reality in L. Andreev's "second reality" are drowned in the stream of consciousness of the lonely and yearning soul of the hero of the story. Yurasov's desperate attempts to get away from his pursuers, and the sound of train wheels, and landscapes passing by the windows of the car, and three lanterns of an oncoming train - all this is blurred, loses its concrete outlines and turns into a nightmare dream of Yurasov's soul. Moving away from his pursuers, moving from car to car, he approaches his death in ignorance.

Under the story "La Marseillaise" is the author's date "August 1903". These are impressions embodied in artistic images about real events that remain outside of his story. From the contents of the Marseillaise? you can get a very rough idea of ​​the time and place of action. The second reality of Leonid Andreev in this case claims not to interpret some events, but to recreate two diametrically opposed attitudes. Behind the abstract characters of the Marseillaise one can guess not France of the period of the French Revolution, but Russian reality, the struggle of social forces on the eve of the assault on the autocracy, the images of the characters express not types or characters, but phenomena. The generalized, bold, strong-willed "We" of the revolutionaries (the narrator also counts himself among them) opposes the flabby, miserable and cowardly "I" of the petty bourgeois. If you approach the Marseillaise as a realistic work, then the content of the story may even cause some bewilderment. In fact, what a feat did the inhabitant put in a prison cell with the revolutionaries, a nonentity with the soul of a hare and the shameless patience of "working cattle" accomplish? Why do the revolutionaries at first despise him, and at the end of the story they call him a comrade and sing the Marseillaise over his coffin? The second reality of the story answers this question. The whole thing, it turns out,

The fact that the little bourgeois philistine renounces his favorite philosophy, embodied in his "favorite books", and above all from his bourgeois "essence" (cowardice and satiety). The allegorical and the general are realized in the concrete. Shaken by the steadfastness of the spirit of the revolutionaries, the bourgeois in the Marseillaise joined their hunger strike. Of course, there is no reason to identify the hero of the story with its author. And yet, it seems appropriate for us to quote the lines from L. Andreev's letter to the writer E. L. Bernshtein dated September 1905: “You are right: I am a cruel layman. I need a good dinner, and sleep after dinner, and many other things, without which the same Gorky, who denies narrow-mindedness not only in thought, but also in his life, does very well; but I am not capable of swinishness, nor am I capable of lying...”1.

L. Andreev's realistic story "No Forgiveness" (1903) is also devoted to exposing the intelligentsia's narrow-mindedness.

The Russo-Japanese War of 1904 brought to life famous story L. Andreeva "Red Laughter". The writer, who had never seen the war, could know about the events in the Far East only from newspaper reports and the stories of a few eyewitnesses who returned from the theater of operations. In fiction dedicated to the war, L. Andreev considered the story of Vs. Garshin "Four days". The rough sketches and blanks preserved in the archive of L. Andreev allow us to conclude that, perceiving any war as “madness and horror”, the writer experienced insurmountable difficulties for himself when he tried to solve his task by means of realistic art. All the information available to L. Andreev about the Russo-Japanese War, experienced by Andreev the artist, was transformed by the writer's creative imagination into frightening pictures-visions of the "madness and horror" of any war. However, these vision pictures in "Red Laughter" were still based on real facts Russo-Japanese War, which fell into the Russian press. In this sense, comparisons of "Red Laughter" with essays and reports of war correspondents in the newspaper " Russian word"and especially in the officialdom of the military ministry" Russian invalid ". Leonid Andreev lacked only a central collective image that could unite all his paintings-visions. They became the image of the Red Laughter, although its origin was not directly related to the war. In the summer of 1904, L. Andreev rented a dacha in the Crimea not far from Yalta. Here he began to original version future "Red Laughter", titled simply "War". The work went with great difficulty, the written did not satisfy the author. And ... the beauty of the southern coast of Crimea, so "inappropriate" and annoying L. Andreev, whose attention was riveted to the events unfolding in the Far East, was very disturbing. In early August, there was an explosion at construction work near L. Andreev's dacha, and a seriously wounded worker was carried past the writer on a stretcher, whose entire face was covered in blood. So the image of the Red Laughter was found. The next day, L. Andreev said to a familiar writer: “Yesterday I was at war. And I wrote a story, a big story from the war... Everything is ready in my head.” L. Andreev intended to release "Red Laughter" as a separate edition and to illustrate it with etchings by F. Goya "The Horrors of War". For various reasons, mainly censorship, this publication did not materialize. "Red Laughter" appeared in the third Collection of the "Knowledge" partnership, edited by M. Gorky. The impression made by the story on readers was, as one would expect, deafening, though short-lived. The story struck on the nerves, but the real truth about the war still turned out to be more significant, and therefore more terrible than the pictures of "madness and horror" created by L. Andreev the pacifist. However, it would be unfair to deny the important social significance of "Red Laughter", and among the works of art about the Russo-Japanese War ("On the War" by V. Veresaev and others), L. Andreev's story was a significant acquisition of all Russian literature.

During the revolution of 1905, Leonid Andreev spoke with ardent sympathy and enthusiasm about the "heroic struggle of the people for their freedom." The highest achievement of all the writer's work was the image of the revolutionary worker Treich, created by him in the play "To the Stars", somewhat reminiscent of Neil in M. Gorky's "Petty Bourgeois". However, even then L. Andreev expressed doubt that the struggle of the people would be crowned with victory. In the defeat of the first Russian bourgeois-democratic revolution, the writer saw confirmation of his most "gloomy forecasts. The temporary triumph of political reaction was perceived by him as proof of the invincibility of the evil force ruling over the whole world and a single person. In the midst of the bloody Stolypin "appeasement" Leonid Andreev in the small Finnish village of Vammelsu on the Black River, where he builds himself a house with a high tower, which newspaper reporters dubbed a villa " White Night". In the writer's huge study, terrible monsters looked from the walls, copied by L. Andreev from F. Goya's etchings. The play-allegory Black Masks, created by him in 1908, is imbued with spiritual confusion and inescapable melancholy. But the writer did not reconcile himself to the political reaction. L. Andreev reads his works at the parties held to replenish the illegal fund in favor of the former prisoners of Shlisselburg. “Among the gallows and prisons,” he defiantly refuses an invitation to participate in official celebrations on the occasion of the opening in Moscow in 1909 of a monument to N.V. Gogol.

After L. Andreev's story "Darkness" (1907), justly condemned by the democratic public, he creates "The Tale of the Seven Hanged Men" (1908), written under the impression of the shocking writer of the news of the execution of a group of revolutionaries who were preparing an attempt on the tsarist minister Shcheglovitov and issued by the provocateur E. Azef. With the head of the terrorist group, talented astronomer Vs. Lebedintsev (Werner's prototype), L. Andreev was familiar. The heroes of L. Andreev are revolutionaries, people of great courage and spiritual purity, convinced of the rightness of their cause. However, in this story, transferring the conflict from the political to the moral and ethical plane, Andreev did not reveal the essence of the cause of the revolutionaries. The writer dedicated "The Tale of the Seven Hanged Men" to L. Tolstoy and allowed its free reprinting in Russia and abroad. In the same 1908, Leonid Andreev's story "Ivan Ivanovich" was published, resurrecting one of the episodes of the December armed uprising in Moscow in 1905. But along with these works, L. Andreev creates others, in which flawed, decadent tendencies take over. Leonid Andreev did not understand and did not accept the October Revolution, although shortly before his death, he confessed to his eldest son Vadim: “Everything that we are used to, that seemed to us unshakable and solid, turns inside out, and a new truth appears, the truth of the other side.” This is “the truth of the other side” - the truth of the socialist revolution did not become the truth of Leonid Andreev, but some echoes of it are palpable in the writer’s thoughts about the future of Russia. “Perhaps it is necessary,” he wrote in one of his letters in 1918, “so that the old house of Russia, musty, smelly, bedbug, built according to the Old Testament plan, collapses to the ground and thereby makes it possible to erect a new majestic building, spacious and light." In the same letter, L. Andreev expresses confidence that "the Russian people ... will bring true freedom not only to themselves, but to the whole world" 2. These lines were written at the time when Leonid Andreev was working on his last work - the remaining unfinished a novel-pamphlet on imperialist Europe and America on the eve of the First World War - "Satan's Diary", in which he pronounced the last and final verdict on the "satanic" private property world ...

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Here comes the giant, big, big giant. So big, so big. Here he came, he came. Such a funny giant. His hands are thick, huge, and his fingers are spread out, and his legs are also huge, thick as trees, so thick. Here he came ... and fell! You see, he took and fell! He caught his foot on the step and fell! Such a stupid giant, so funny - caught and fell! His mouth is open - and lies to himself, and lies to himself, as funny as a chimney sweep. Why did you come here, giant? Get out, get out of here, giant! Dodik is so sweet, so glorious, glorious; he clung so softly to his mother, to her heart - to her heart - so sweet, so glorious. He has such good eyes, sweet eyes, clear, clean, and everyone loves him so much. And his nose is so good, and lips, and he is not naughty. It was before that he was naughty - ran - shouted - rode a horse. You know, giant, Dodik has a horse, a good horse, big with a tail, and Dodik gets on it and rides, rides far, far to the river, rides into the forest. And in the river there are fish, you know, giant, what kind of fish are there? No, you don't know, giant, you're stupid, but Dodik knows: such small, pretty fish. The sun is shining on the water, and they are playing, so small, pretty, so fast. Yes, you stupid giant, but you don't know.

What a funny giant! Came and fell! Here's a funny one! He walked up the stairs - one-time, caught on the threshold and fell. Such a stupid giant! And you don't come to us, giant, no one called you, stupid giant. It was Dodik who used to play pranks and run around - but now he is so nice, so cute, and his mother loves him so tenderly, tenderly. He loves so much - he loves more than anyone, more than himself, more life. He is her sunshine, he is her happiness, he is her joy. Now he is small, very small, and his life is short, and then he will grow up big, like a giant, he will have a big beard and mustaches, big, big, and his life will be big, bright, beautiful. He will be kind, and smart, and strong like a giant, so strong, so smart, and everyone will love him, and everyone will look at him and rejoice. There will be grief in his life, all people have grief, but there will also be great joys, bright as the sun. Here he enters the world beautiful and smart, and the blue sky will shine over his head, and the birds will sing their songs to him, and the water will murmur gently. And he will look and say: "How good it is in the world, how good it is in the world ..."

Here... Here... Here... It can't be. I firmly, I gently, gently hold you, my boy. Aren't you scared that it's so dark in here? Look, there is light in the windows. This is a lantern on the street, it stands for itself and shines, so funny. And here he shone a little, such a cute lantern. He said to himself: "Let me shine a little there, otherwise it's so dark in them - so dark." Such a long funny lantern. And tomorrow will shine - tomorrow. My God, tomorrow!

Yes Yes Yes. Giant. Of course of course. Such a big, big giant. More lantern, more bell tower, and such a funny one came and fell! Oh, stupid giant, how did you not notice the steps! “I looked up, I can’t see below,” the giant says in a bass, you understand, in such a thick, thick voice. “I looked up!” - And you better look down, stupid giant, then you will see. Here is my dear Dodik, dear and so smart, he will grow even more than you. And so it will walk - right through the city, right through the forests and mountains. He will be so strong and brave, he will not be afraid of anything - nothing. He went to the river and stepped over. Everyone is watching, their mouths gape, so funny, - and he took it and stepped over. And his life will be so big, and bright, and beautiful, and the sun will shine, dear dear sun. She will come out in the morning and shine, so sweet ... My God!

Here ... Here came the giant - and fell. So funny - funny - funny!

So late at night the mother spoke over the dying child. She carried it around the dark room and spoke, and the lantern shone through the window - and in the next room, her father listened to her words and cried.