The homeless man and the master that binds them. Literature lesson based on the novel M

Literature lesson in grade 11

“What house did Ivan Bezdomny find?”

(Based on the novel by M. Bulgakov "The Master and Margarita")

And I saw a new heaven and a new earth, for

the former heaven and the former earth passed away.

Apocalypse.

Or maybe you will understand through the torments of hell

Through all your bloody ways

You don't have to trust anyone blindly.

And a lie cannot lead to the truth.

Naum Korzhavin

The purpose of the lesson:

Show the stages of spiritual healing of Ivan Bezdomny, a disciple of the Master (the idea of ​​continuity).

Based on a comparative analysis, draw up a diagram of the options for the life path of the heroes of the novel (the idea of ​​freedom of choice and responsibility for it).

Equipment e: - portrait of M. Bulgakov,

The diagram that is built during the lesson.

Group assignments for the lesson:

Analyzing chapters 1 and 3 of the novel, describe the mindset and range of interests of the beginning poet. Why did Woland spare Ivan and severely punish Berlioz?

Analyzing chapters 4 and 5, explain what role the episode of visiting house No. 13 and swimming in the Moscow River plays in the story about Ivan. How does the writer show that Ivan's madness is fraught with insight?

Analyzing chapters 8 and 11, prove that in the duel between the professor and the poet, common sense wins. How did the “recovery” of the hero begin?

Analyzing chapters 13 and 30, follow the content of the conversation between Ivanushka and the Master. What did Ivan understand when he learned that the guest calls himself not a writer, but a Master? Why did the Master immediately recognize Satan, while Ivan was deluded on this score for a long time? How is Ivan reborn after meeting Woland and the Master?

The image of Pilate. Its importance in the novel

Questions to the whole class:

Track the significance of the image of Ivan Bezdomny at the compositional level.

How does the character's name change throughout the novel, and why?

During the classes:

Teacher introduction. You and I, reading the extraordinary novel by M. Bulgakov, not only experience aesthetic pleasure, but also strive to comprehend its moral depth. I. Sukhikh, one of the critics, called the novel so - "The Gospel of Michael." This speaks volumes. But it is quite fair to ask: what gives the right to such a high rating? Critics have different opinions. For example, at the end of the novel. M. Chudakova believes that the epilogue does not give reason for optimism: "The master leaves the novel along with his word about the world, but another word that inherits it is not heard in the epilogue." Another point of view E. Sidorova: “The master could not win. By making him a winner, Bulgakov would have violated the laws of artistic truth, would have betrayed his sense of realism. But does the final pages of the book exude pessimism? Let's not forget: a novel is left on earth, which is destined for a long life. So, let's shorten the question: is the winner the Master or the loser? To do this, let's try to find among the heroes those who understood the Master, because the novel was written for those who understand...

- What do the epigraphs say about this? Who understands something important, he is able to change

- Are there such characters in the novel?

Let's compare 3 heroes: Ivan Bezdomny, Riukhin and Berlioz

2 -At home, you determined the significance of Homeless by composition. What happened?

The novel begins and ends with him, the Master told him about his fate, the pages of the book about Yeshua come to life before the mind's eye of the poet. Departing from life, the Master sees in him his disciple, a follower who was imbued with the same images of world culture, the same philosophical ideas and moral categories.

- This idea requires proof. 1 message: why did Woland spare Ivan and severely punish Berlioz?

At the beginning of the book, Ivan Bezdomny is depicted as a typical representative of Soviet society. He has a democratic appearance and habits to match. His speech is simple and replete with vulgarisms: “What the hell does he need?”, “Here a foreign goose has clung”, “One hundred percent!” His mind reflects the features of mass hypnosis of those years. He seeths with righteous anger against dissidents: “I wish I could take this Kant and for such evidence for three years in Solovki,” spies seem to him everywhere, political vigilance is his leading quality. Ivan's ignorance is combined with militant disbelief and aggressiveness. To Woland's question about "who governs human life and the whole order on earth," a hasty and angry answer follows: "The man himself governs." Behind this phrase, the well-known thesis is guessed: "Everything is permitted", from which impunity begins. Having adopted the ideology of the ruling class, many Ivans then believed that the whole world was given to them in undivided possession.

Exploring a new category of people born of the revolution, the writer convincingly showed that in conditions when Orthodoxy was compromised, society doomed the individual to soul-devastating hatred of class enemies and merciless atheism, leaving them to do whatever they wanted in the name of some higher goals.

“What do you have, whatever you miss, there is nothing!” Woland pronounces his verdict. And yet he turned out to be more merciful to Ivan than to Mikhail Berlioz, whom he executes with a terrible execution, over whom he mocks evilly, making a cup of wine out of his head.

Turning to the severed head of Berlioz, Woland uttered significant words: “To each will be given according to his faith.” But the trouble is that the head of Moscow writers does not believe in anything. His motto is "It can't be!" Behind him is the inflexibility of a dogmatist, when erudition turns into pseudo-scholarship, and good breeding into the highest school of hypocrisy. Berlioz receives according to his faith - nothingness, non-existence. The author allowed him to be dealt with because he saw how such "generals" in literature bred evil spirits. He is an ideologue who fools young writers and poets, such as Ryukhin, Bezdomny, and others. For this, the responsibility is higher. None of his subordinates

(and there are 3111 of them!) is not busy with literature: these are regulars at the Griboedov restaurant, “engineers of human souls”, who are only interested in sharing material wealth and privileges. Bulgakov parodies the "Last Supper" (more precisely, this is Berlioz blasphemously trying to parody): he is sure that "at ten o'clock in the evening there will be a meeting in MASSOLIT", and "he will preside over it." However, 12 writers will not wait for their chairman.

And Ivan deserves indulgence, because he was "hypnotized" by an authoritative teacher for him. Many things are forgivable to Ivan, and because there is a spark of God in him - talent: “It is difficult to say what exactly let Ivan Nikolaevich down - whether the pictorial power of his talent or complete unfamiliarity with the issue on which he was going to write - but Jesus in his image turned out well completely alive."

The beginning of the scheme is being drawn up: I. Bezdomny (disbelief of the student, talent) - >

Riukhin (student disbelief) - >

Berlioz (teacher's disbelief)

Let's trace the beginning of I. Bezdomny's path. Message 2.

The meeting of two writers with the devil at the Patriarch's Ponds takes place on Holy Week, namely on Holy Thursday, on the eve of Easter. Christians call this day Maundy Thursday. Isn't that why Bulgakov also led his hero through a kind of rite of baptism (visiting house No. 13 and swimming in the river). Ugly comically, Ivan is introduced to the Christian faith, so that it casts doubt on the seriousness and significance of the events. However, one should not overlook some

important details. He comes out of the “font” differently, together with the clothes the MASSOLIT certificate disappears, along with it the feeling of belonging to the workshop of writers. Now, for some reason, Ivan is convinced that Satan will certainly settle down in Griboedov’s house, there, among Beskudnikov and Dvubratsky, Abakov and Deniskin, Glukharev and Bogokhulsky, where “literaryism” flourishes and there is no place for creativity, where summer, housing, food issues are solved , where, basically, unconditionally perceiving reality, they fulfill a social order. A place about which the author said quite clearly: "In a word, hell."

Ivan Bezdomny, losing his mind, at the same time begins to see clearly, realizing that Satan must be cast out by faith in God. He takes in a dusty corner a miraculously preserved icon and a candle (symbols of purification). He notices the mediocrity of his fellow writers - Ryukhin, carefully disguised as a proletarian. In his calls to “Fly up!” yes "Unwind!" Ivan rightly sees political chatter, false strain. Ryukhin admits to himself the veracity of what Ivan said: “Yes, poetry ... He is thirty-two years old! Indeed, what's next? - And then he will compose several poems a year. - To old age? Yes, to old age. What will these poems bring him? Glory? What nonsense! Don't deceive yourself. Glory will never come to the one who composes bad poetry. Why are they stupid? Truth, tell the truth!" But "Sasha - mediocrity" is not allowed to embark on the path of rebirth: "it is impossible to fix anything in his life, but you can only forget." And instead of doing something to change the fate, he envies Pushkin (!)

The story of Nikolai Ivanovich, with regret in the epilogue, recalls the missed opportunity to live a real life, hinting at the same, albeit on a reduced plane.

Yes, Ryukhin did not succeed in "ascent", although an attempt was made.

(work with the scheme)

Mstislav Rostropovich once rightly said that our life is a ladder from earth to heaven. And if for some reason a person stumbled today, then tomorrow he needs to climb 2 steps. This idea from the patristic heritage lives on.

4. How did the “recovery” of Ivan Homeless begin? Message 3.

The poet's madness as a reaction after the meeting with Woland was fraught with spiritual insight.

After all, we often call those who express unusual judgments madmen. And how often we make mistakes...

In the chapter “The Bifurcation of Ivan,” the hero is transformed, an inquisitive, searching thought awakens in him: “And instead of raising the stupidest fuss about the Patriarchs, wouldn’t it be smarter to politely ask about what happened next with Pilate and this arrested Ha-Notsri?” Ivan is annoyed with himself: “... why am I, explain, mad at this mysterious consultant, magician and professor with an empty and black eye? Why all the ridiculous pursuit of him in underpants and with a candle in his hands, and then wild parsley in a restaurant. It becomes clear that Ivan's mental shock is a sign of liberation from stereotyped thinking, from dogmas that fetter the mind.

Recognition of the existence of miraculous forces is nothing but the awakening of consciousness. The saving icon from God and the manuscript of the Master brought back to life from Woland appeared to Ivan as objects of the same order: they are phenomena of the spiritual world.

(work with the scheme)

5. How is Ivan reborn after meeting Woland and the Master? Message 4:

Ivanushka's meeting with the Master finally saved him from the obsessive thought "to call five motorcycles with a machine gun to catch a foreign consultant." He finally understands that all efforts must be directed not against an external "enemy", but to carefully look at himself. It is no coincidence that the author now calls him Ivanushka. He is a fool only by analogy with the fabulous Ivanushka the Fool, but in fact he acquires wisdom. Convinced that at the Patriarch's Ponds he "had the pleasure of conversing with Satan," Ivan, coming to his senses, recognizes his ignorance and delusion. He now evaluates his work in a different way, considering his own poems "monstrous."

The history of the Master, his tragic fate led Ivanushka to the understanding that he lives in a country of arbitrariness and lawlessness, where any violence is perceived as a reasonable expedient necessity. A society of lack of freedom and inequality, a society of prohibition, breaking with tradition, abandoning Christian morality and culture of the past, destroys talent, conscience, and truth. So, plunging into the maelstrom of the ideas of the Master's novel, Ivan comprehends the dialectic of life.

As an artist, he is captured by the riot of fantasy, the plastic expressiveness of images, the psychological authenticity of the Master's creation. Now Ivan will never come to Griboedov's house, he has known the essence of creativity, he has discovered the measure of the truly beautiful. Finally, Ivan Bezdomny finds his home. The acquisition of faith was the result of a great inner work. An employee of the Institute of History and Philosophy Ivan Nikolaevich Ponyrev becomes the ideological successor and spiritual heir of the Master. “He turned out to be a very receptive disciple of the Master. And at least once a year, when this May full moon comes, everything that the Master woke up with his stories comes to life in him, his soul opens towards the eternal - mysterious, unknown; without which human life is an empty and meaningless vanity of vanities.

(work with the scheme)

6. Teacher: Healing is from the concept of the whole. You have to understand that this path is not easy, but what a pleasure it is to feel your connection with the world, to feel harmony in your own soul.

(The final pages of the book are read in order to once again feel the magic of Bulgakov's words, to feel the special charm of the lunar flood, the bizarrely unique beauty of the night, the flight that calls the soul.)

This is an amazingly uplifting force, even once a year was enough for the hero to feel its presence. He acquired a new name (estate, what a person has). It costs a lot. But it is necessary that the memory preserve everything. Therefore, Bulgakov consistently draws the motif of a “prick”, real and symbolic, a prick in the heart and a prick of memory through all three novels. Berlioz feels a blunt needle lodged in the heart (a premonition of death) at the very beginning, before the appearance of Koroviev. A dull needle of anxiety (an ironic diminution of motive) tingles Barefoot before accepting a bribe. A sharp pain, like a needle, pierces Margarita during the great ball. With a quiet prick of a spear in the heart, Yeshua's earthly life ends. With a powerful blow of a knife in the heart, they deal with Judas. "A restless, needle-punched memory" was given in the last lines of the novel to the Master. In the epilogue, she is transferred to Ponyrev.

Now back to the beginning of the lesson: winner or defeated Master?

The Master has a student, which means that the chain of generations is not interrupted, i.e. life goes on, the continuity of spiritual values ​​is not broken, because a person can create not only in the literary field. And the moment of human transformation is also a creative act, when we continue the act of Divine creation – we improve our sinful nature, heal ourselves, striving upward, towards God.

- What qualities did he show?

A discussion is possible, but the conclusion is likely to be the same: courage. All other qualities are derived from it. A. Ariev believes that for Bulgakov courage is the beginning of creativity, and cowardice destroys it.

let's talk about courage.

What do you call courage?(overcoming cowardice, self-preservation instinct)

It is well known that two novels - The Master and about the Master - are mirrored to each other. Hence one interesting feature of the book is the system of reflections and parallels. In this regard, the following parallel seems possible: Levy Matvey And Ivan Homeless. What do they have in common and how do they differ?

(Levi is an image of endless devotion and fidelity, selflessness, and Homeless is just beginning this path of service).

Ivan Nikolaevich Ponyrev sees the same dream on the night of the full moon before Easter: they are walking along the lunar road Yeshua And Pontius Pilate. “Those who go about something talk with passion, argue, want to agree on something.” What ethical controversies are focused in their dispute? Why does Ivan Nikolaevich see this particular dream? Message 5.

Getting acquainted with the biography of the writer, we realized how difficult his life path was. But it is surprising that at the same time he never justified himself, on the contrary, he was merciless to himself. He wrote: “In the past, I made 5 fatal mistakes. And the sun itself would shine in a different way, and I would compose, not moving my lips soundlessly at dawn in bed, but, as it should be, at the desk. But now there is nothing to do, you will not return. I only curse those two attacks of unexpected shyness that came on like a swoon, because of which I made 2 mistakes out of 5. I have an excuse: this shyness was accidental - the fruit of fatigue. I am tired from the years of my literary work. There is an excuse, but there is no consolation.

With Pilate, the novel includes the theme of cowardice, mental weakness, compromise, involuntary betrayal. The Apostle Peter, the first disciple, also betrays Christ three times, denying him. The difference between similar actions is great. Peter is an ordinary weak person, he is under the pressure of circumstances, his life is in immediate danger. In the case of Pilate, these external causes are absent or almost absent (there is still a hint of fear of the emperor in the text). Pilate, unlike Peter, can save Yeshua, he even tries to do it, but timidly, hesitantly - and in the end washes his hands (in the novel, unlike the Gospel of Matthew, this gesture, however, is absent), surrenders.

"All? Pilate whispered soundlessly to himself. - All. Name!"

After a cry in the square, saving Barrabas and finally sending Yeshua to execution, “The sun, ringing, burst over him and flooded his ears with fire. In this fire roars, squeals, groans, laughter and whistles raged».

This is not only a howling crowd, but - the voice of the abyss, darkness, "another department", triumphant at the moment victory. Then you can kill the traitor (in the episode with Judas, it’s rather not the gospel “turn the other cheek”, but the Old Testament “eye for an eye”), as in a mirror, to see your cruelty in the actions of a subordinate (“You also have a bad position, Mark. You are a soldier cripple ...”), save the disciple Yeshua (“As I see it, you are a bookish person, and there is no need for you, alone, to walk around in poor clothes without shelter. I have a large library in Caesarea, I am very rich and I want to take you into service. You will disassemble and store papyri, you will be full and clothed”) - you can do as much good as you like, but what happened to those who have not been can no longer be done.

There is an excuse, there is no consolation. And he won't be for two thousand years.

Not the triumph of strength, but its weakness, the fatal irreversibility of the act - that's what Bulgakov's Pilate is . (Poem by Z. Gippius)

Ivan Ponyrev managed to overcome fear, he is changing, the name Bezdomny is no longer mentioned. Remember how important the theme of the House is for Bulgakov and say:

- Which house got a hero?

This is inner harmony, loyalty to eternal truths, this is respect for oneself, freedom of creativity and freedom of choice, this is the awareness of responsibility for one's choice, ... this is a firm belief that "everything will be right." Man is a temple, the purity of which must be observed.

The teacher can develop these reflections by referring to the book “Words of Consolation”, where Elder Joseph of Vatopedi remarks how “it is important to recognize the crafty deceit of the enemy, who, especially in our time, tirelessly encroaches on a person who has convinced people that he does not exist, but this is his greatest achievement.” The author, having created a living image of Woland, warns us about the danger, but this would not be enough. It is more important to know "methods of practical success concerning the meaning and purpose of human life." The Apostle Paul instructs: "Be sober, be vigilant, for your adversary the devil, like a roaring lion, goes about seeking whom he may devour" (1 Pet. 5:8). In other words, in a vigilant struggle against an invisible and treacherous enemy, one must be fully armed (see Ephesians 6:11). What is the essence of this struggle? It consists in resisting the passions and lusts of the Old Testament man. This is an inner and most difficult struggle, in which the very first and most important step is a good intention. “The grace of God gladly rewards such a good intention, always praising the good part, which will never be taken away from those who preferred it (see Luke 10:42). Ivan Bezdomny made his choice - this is the way up (see the diagram), the way to overcome sin, the way to God. “Have peace and holiness with all, but no one else will see the Lord (Heb. 12:14). And this, of course, is a victory ... over oneself. Are there more important victories?

8. Homework.

Note that Bulgakov does not philosophize. He paints, depicts, describes. Philosophy shrinks to a maxim, to an aphorism. A dozen and a half immediately went into the language, became "folk wisdom".

What words from the novel do you think can be used to talk about Pilate?

“Never be afraid of anything. It's unreasonable." or "Cowardice is the worst vice"

These words sound aphoristic, they are reminiscent of the categorical commandments of Jesus Christ, which Christians believe and fulfill. And what other "Bulgakov's commandments" can be found in the novel?

So, write down 5-10 “commandments” at home, and think about one (optional) in writing (1-2 pages)

Literature.

1. Bulgakov M.A. "Master and Margarita" Tomsk book publishing house, 1989

2. Boborykin V.G. Michael Bulgakov. M., Education, 1991.

3. Yagupova N.P. “What house did Ivan Bezdomny find? "Literature at school" No. 2/1998

Search for evil spirits in Griboyedov

Baptism

I. Homeless

(student disbelief, talent)

Honesty ("bad poetry")

Ryukhin (disbelief of the student) envy of Pushkin (!) Spiritual illness

Berlioz (teacher's disbelief)

Both the main characters - Yeshua and the Master - have one disciple each in the novel: Yeshua - Levi Matthew, Master - Ivan Homeless. Moreover, the initial state of both students was the most inappropriate, unpresentable: Matthew Levi was a publican, that is, a tax collector 1 ; Bezdomny-Ponyrev was at the beginning of the novel an ignorant anti-religious poet, writing poetic "products" to order. We meet him in the first chapter of the novel, and Bulgakov dressed him rather gaudily, which is a reflection of the young poet’s internal disorder, lack of taste, culture: it was "a broad-shouldered, reddish, swirling young man in a checkered cap twisted at the back of his head - he was in a cowboy shirt, chewed white trousers and black slippers", "brisk green eyes"(according to the details of clothing - clearly not a "foreigner", since the "foreigner" Woland who appeared right there was, as emphasized by the narrator, "in foreign, in the color of the suit, shoes").

The original variants of the name of Ivan Bezdomny are Antosha Bezrodny, Ivanushka Popov, Ivanushka Bezrodny 2.

Becoming a disciple of Yeshua, Levi threw money on the road, and Homeless refused the privilege of being a member of the writers' union. The meaning of the metamorphosis of both is obvious: the truth is not closed to anyone who has the courage to seek it.

But just as the Master turned out to be less steadfast than Yeshua, so the Master's disciple, Ivan Bezdomny, is "weaker" than Levi Matvey and cannot be considered a true successor of his teacher's work (just like Levi Matvey, by the way). Ivan Bezdomny did not write a continuation of the novel about Yeshua, as the Master bequeathed to him. On the contrary, Bezdomny "recovered" from the corruption inflicted on him by criminal hypnotists, and only "on the spring festive full moon" is a part of the Master's truth revealed to him, which he again forgets upon awakening. One of the researchers, P. Palievsky, even considers Ivan Bezdomny the main character of the novel: he alone remains in this world after all the scandalous events, everything that happened in the novel led him to correction, to purification. This evolution of his is also expressed in the semantics of the name, in the change of name: in the Epilogue of the novel, he is no longer Ivan Bezdomny, but professor-historian Ivan Nikolaevich Ponyrev.

motive Houses occupies a special place in the works of M. Bulgakov, as a symbol of the moral stability of a person, his involvement in the cultural tradition, in the House and the Family (remember the house - the fortress of the Turbins in the "White Guard"). A person deprived of a home, a feeling of home, loses a lot in this world. The change of the character's name in this case testifies to the familiarization with cultural and moral origins.

Bathing Ivan Bezdomny in the Moscow River near the Cathedral of Christ the Savior, where before the destruction of the temple there was a granite descent to the river and a granite font ("Jordan") in memory of the baptism of Jesus Christ - this is, as it were, a sign of a new birth of the character, that is, we can talk about the baptism of Homeless. But it is also obvious that this bathing is of a parodic nature (like the anti-ritual ball with Satan in the novel) - that is, it is at the same time a parody of the baptism arranged for the atheist Ivan Bezdomny by evil spirits 3 .

The consequence of such an ambiguous "baptism" is the ambiguous insight of Ivan Bezdomny - he did not write the continuation of the novel, he forgot everything, and only once a year he feels vague anxiety and anxiety as a reminder of what happened: "The same thing is repeated with Ivan Ponyrev every year ... Before us is a bad infinity, movement in a circle. “So, that’s how it ended? “That’s how it ended, my apprentice…” With the departure of the Master, the integrity of his novel is lost; no one can not only continue it, but even reproduce it coherently ... The master leaves the novel along with his word about the world, but another word that inherits him is not heard in the epilogue "4.

The image of Ivan Bezdomny is also rooted in the literature of the 1920s: according to researchers, his prototype is the famous atheist poet of the 1920s Demyan Bedny (the author of the "poem"-libel "How the Fourteenth Division Entered Paradise", which offends the religious feelings of believers) . In the twenties, such pseudonyms were common among poets as Poor, Bezymensky, Hungry, etc., as a counterbalance to the aristocratic surnames of the bygone bourgeois era and as a sign of a break with the "hated" past: it was assumed that the new world should be built anew and must be renounced from everything that burdens a person. As the poet V. Lugovskoy wrote:

This idea of ​​namelessness, the desire to become one of many, the glorification of the masses to the detriment of the individual was, as we know, at the center of E. Zamyatin's novel "We". The rejection of the experience of previous generations, according to Bulgakov, is undoubtedly disastrous, and M. Bulgakov leads to the understanding of this thought in the finale of his novel Ivanushka Bezdomny.

Read also other articles on the work of M.A. Bulgakov and the analysis of the novel "The Master and Margarita":

• 3.1. The image of Yeshua Ha-Nozri. Comparison with the gospel Jesus Christ
• 3.2. Ethical problems of the Christian doctrine and the image of Christ in the novel
• 4. Ivan Homeless, who became Ivan Nikolaevich Ponyrev

• Category: Preparation for GIA

The writer carries out in the novel an important idea for him that power in its qualities and manifestations corresponds to the needs, capabilities and needs of people. The names and titles of rulers may change, but in order to change the essence of power, a spiritual renewal of a person is required. The naive, weak and invincible itinerant preacher Yeshua called his disciples to this - simple and unsophisticated.

One of these people, Ivan Bezdomny-Ponyrev, goes through the whole work, participates in all the key scenes of the modern part. To him alone among ordinary people who do not have special qualities, the content of the story of Pilate and Yeshua is revealed. The master, before leaving, called him his student, but at the same time demanded that he not write more poetry. This means that apprenticeship was meant not as a continuation of the writer's work, the completion, for example, of the story of Pilate, but something else. Ivan went from a writer to a historian. And the Master was a historian and earned his living in the museum before fate gave him the opportunity to write. The master only dreamed of glory. Ivan, from the fame that he already had (photo on the front page of the central newspaper), went into complete obscurity. The fate of Ivan Nikolaevich Ponyrev is so important and described in such detail, because the last pages of the work are dedicated to him, because he represents ordinary people who are not gifted with any special talents. He is one of those who could be in the crowd trampling on spiritual truths. There were all the prerequisites for this and there were teachers on this path - with the death of Berlioz, their number did not decrease. But Ivan, having gone through shock and suffering, managed to become different, remaining ordinary, ordinary. He gained spiritual needs, torments, insights. He became a man.

Perhaps the appeal on the last pages of the sunset novel to the image of an ordinary, but spiritually seeking person is Bulgakov's appeal to the reader. In this case, the master's testament should lead to the idea of ​​a difficult but necessary spiritual search as the only possible basis for a truly human existence.

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Ivan Bezdomny (aka Ivan Nikolaevich Ponyrev) is a character in the novel The Master and Margarita, a poet who becomes a professor at the Institute of History and Philosophy in the epilogue. One of the prototypes of I. B. was the poet Alexander Ilyich Bezymensky (), whose pseudonym, which became a surname, was parodied in the pseudonym Homeless. The edition of The Master and Margarita of 1929 mentioned a monument to "the famous poet Alexander Ivanovich Zhitomirsky, who was poisoned in 1933 by sturgeon", and the monument was located opposite the Griboyedov House. Given that Bezymensky was from Zhytomyr, the allusion here was even more transparent than in the final text, where the Komsomol poet remained associated only with the image of I.B.

Becoming a disciple of Yeshua, Levi threw money on the road, and Homeless refused the privilege of being a member of the writers' union. The meaning of the metamorphosis of both is obvious: the truth is not closed to anyone who has the courage to seek it. But just as the Master turned out to be less steadfast than Yeshua, so the Master's disciple Ivan Bezdomny is "weaker" than Levi Matvey and cannot be considered a true successor of his teacher's work (just like Levi Matvey, by the way). Ivan Bezdomny did not write a continuation of the novel about Yeshua, as the Master bequeathed to him. On the contrary, Bezdomny "recovered" from the corruption inflicted on him by criminal hypnotists, and only "on the spring festive full moon" is a part of the Master's truth revealed to him, which he again forgets upon awakening.

One of the researchers P. Palievskiy even considers Ivan Homeless the main character of the novel: he alone remains in this world after all the scandalous events, everything that happened in the novel led him to correction, to purification. This evolution of his is also expressed in the semantics of the name, in the change of name: in the Epilogue of the novel, he is no longer Ivan Bezdomny, but professor-historian Ivan Nikolaevich Ponyrev. The motif of the house occupies a special place in the works of M. Bulgakov, as a symbol of the moral stability of a person, his involvement in the cultural tradition, in the House and the Family (remember the Turbins' house fortress in the "White Guard"). A person deprived of a home, a feeling of home, loses a lot in this world. The change of the character's name in this case testifies to the familiarization with cultural and moral origins.

Bathing Ivan Bezdomny in the Moscow River near the Cathedral of Christ the Savior, where before the destruction of the temple there was a granite descent to the river and a granite font ("Jordan") in memory of the baptism of Jesus Christ, this is, as it were, a sign of a new birth of the character, that is, we can talk about baptism of the Homeless. But it is also obvious that this bathing is a parody (like the anti-ceremonial ball with Satan in the novel), that is, it is at the same time a parody of the baptism arranged for the atheist Ivan Bezdomny by evil spirits.

The consequence of such an ambiguous "baptism" is the ambiguous insight of Ivan Bezdomny - he did not write a continuation of the novel, he forgot everything, and only once a year he feels vague anxiety and anxiety as a reminder of what happened: "Every year the same thing is repeated with Ivan Ponyrev ... Before we have a bad infinity, a movement in a circle. Before us is a bad infinity, a movement in a circle. So, therefore, this is how it ended? This is how it ended, my disciple ... With the departure of the Master, the integrity of his novel is lost; no one can not only continue it, but even coherently reproduce ... The master leaves the novel along with his word about the world, but another word that inherits it is not heard in the epilogue.

This idea of ​​namelessness, the desire to become one of many, the glorification of the masses to the detriment of the individual was staged in many works ... The rejection of the experience of previous generations, according to Bulgakov, is unconditionally disastrous, and M. Bulgakov leads to an understanding of this thought in the finale of his novel Ivanushka Bezdomny .

After reading a number of articles on the topic of the lunar symbolism of such literary characters as from Mikhail Bulgakov's mystical novel The Master and Margarita, blog readers became interested in other characters as well. Do Berlioz, Bezdomny, Likhodeev, Rimsky and others carry any symbolism? Yes, definitely. It would be logical to expect this from such a novel filled with mystical symbolism. Consider first the poet Bezdomny. By the way, an entry was devoted to his adventures during the persecution of Professor Woland. In it, the reader could find out why he started looking for the professor in this particular apartment, and then on the Moscow River.

"under the pseudonym Bezdomny"

For the first time this character meets us at the very beginning of the novel in the company of his mentor.

The first of them, dressed in a summer gray pair, was short, well-fed, bald, carried his decent hat with a pie in his hand, and on his well-shaven face were glasses of supernatural size in a black horn-rimmed frame, the second - broad-shouldered, reddish, swirling a young man in a checkered cap twisted at the back of his head - he was in a cowboy shirt, chewed white trousers and black slippers.

The first was none other than Mikhail Alexandrovich Berlioz, chairman of the board of one of the largest Moscow literary associations, abbreviated as MASSOLIT, and editor of a thick art magazine, and his young companion was the poet Ivan Nikolaevich Ponyrev writing under a pseudonym Homeless.

So, Ivan Ponyrev, who has the pseudonym Bezdomny. The name, surname and especially the pseudonym were not chosen by the author by chance. It is under his pseudonym that readers will most of all remember this character. To understand what historical figure Bulgakov hid in the poet, one needs to pay attention to the topic of the conversation between Berlioz and Bezdomny.

This speech, as they later learned, was about Jesus Christ. The fact is that the editor ordered the poet for the next book of the magazine a large anti-religious poem ... It is difficult to say what exactly let Ivan Nikolaevich down - whether the pictorial power of his talent or complete unfamiliarity with the issue on which he was going to write - but Jesus in his image turned out well quite like a living, though not engaging character.

"spawn of vipers"

If the gospel Jesus in the novel corresponds to Yeshua Ha-Nozri, then who could Ivan Bezdomny correspond to? And who, about two thousand years ago, did not doubt the existence of Jesus, and then he himself treated Jesus with suspicion, and his followers, over time, generally negatively? What biblical personality does Bulgakov's Bezdomny resemble in his character, behavior, and even style of clothing? On the gospel John the Baptist!

John, in Russian Ivan - the name of the famous Jewish hermit ascetic, prophet and accuser. He led a very ascetic life and wore coarse clothes made of camel hair. Remember the description of Bezdomny's clothes, especially his "chewed", i.e. heavily rumpled trousers. John went all around the Jordan River preaching repentance for the forgiveness of sins.

Creatures of vipers! who inspired you to run from the future anger? Bring forth worthy fruits repentance… already and ax lies at the root of the trees: every tree that does not bear good fruit, cut down and thrown into fire. (Gospel of Luke 3:7-9)

- Take this Kant, but for such proofs for three years in Solovki! - Ivan Nikolaevich thumped quite unexpectedly ...
... Gasping for breath, he turned to the regent: - hey, citizen, help detain criminal! You must do it! …
- Move from me to hell, Indeed! — rough Ivan shouted and turned away.
- And I will give complaint on you all. And especially for you nit!

Not only the names, but also the temperament, as well as the activities of both Ivans are the same. The first is an angry prophet-denunciator; the second is an angry poet-denunciator. John the Baptist was single and lived in the wilderness, i.e. outside the house. Single Ivan Ponyrev writes under a pseudonym Homeless. Is the author of the novel, using the pseudonym of his character, alluding to homeless an ascetic preacher who lived in the Judean desert? Yes. The hint is not only the pseudonym of the poet, but also the very name of the character - Ponyrev. This surname comes from the word "ponyry". In Dahl's Explanatory Dictionary we read about the meaning of this word, which corresponds to the lifestyle of the hermit ascetic John the Baptist:

Ponyry, downcast, about a secretive gloomy person.

"famous saint"

The image of John the Baptist as a hermit ascetic, prophet and accuser was so similar to the ideas of the Old Testament holy prophet Elijah that many Jews of the 1st century AD. John was believed to be the reincarnation of Elijah himself. In turn, the author of the novel, in the following description of Bezdomny, hints at what “saint” might have been depicted on the icon.

He was barefoot, in a torn whitish sweatshirt, to which a paper icon with a faded image was pinned to his chest with a safety pin. famous saint…

According to the gospel, John the Baptist is a prophet who publicly proclaimed to his fellow tribesmen that the one for whom all his violent activities had been organized had appeared. It was about Jesus.

Here the lamb of God that takes away the sin of the world. This is the one about which I said: a man is coming after me... but in order that he might be revealed to Israel, I came to baptize in water. (Gospel of John 1:29-31)

Ivan Bezdomny is a poet who also publicly proclaimed in the same spirit to his brother colleagues about the appearance of some important person, i.e. Woland.

Here Ivan Nikolayevich raised the candle and exclaimed: "Brothers in literature!" (His husky voice got stronger and became hot) Listen to me all! He showed up! Catch him immediately, otherwise he will do indescribable troubles!

"Or should we expect something else?"

Over time, seeing that the promised Messiah-king was in no hurry to fulfill his duties, John the Baptist began to doubt the truth of his choice.

John, having heard in prison about the works of Christ, sent his disciples to say to him: Are you the one who should come, or should we expect another? (Gospel of Matthew 11:2,3)

The following historical fact seems to be very interesting. Not all the disciples of John the Baptist considered Jesus the promised Jewish messiah(gr. Christ). Two thousand years later, they still exist ioannites- followers of the same Jewish Nazarene prophet John the Baptist. After centuries of persecution, they settled in Iraq and Iran, where they live to this day. They call their elders and especially advanced in faith Nazirites, and ordinary members of their religious community - Mandaeans.

Jesus, according to them, is an impostor, because he turned out to be a false messiah. The Hebrew word "mashiach" (messiah) and its Greek equivalent - "christ" is translated as "anointed one", i.e. one who, according to the ritual, was anointed with oil on the royal throne to rule in Jerusalem. It turns out the following picture. Jesus in Christianity is the Christ (Messiah) and the only Son of God, and for some Christians, in general, God himself, descended from heaven. Whereas for the Johnites Jesus is a false messiah, i.e. false christ.

Therefore, it is precisely from here that the anti-Jesus poem “grows its feet” that the editor ordered from none other than Ivan Bezdomny, Bulgakov’s prototype of John the Baptist.

"there was a lot of water"

It should also be noted the following similarity of the two Ivans. John baptized the Jews, i.e. immersed them in river water, so he lived in a desert area near the Jordan River.

John also baptized at Aenon, near Salem, because there was much water; and they came [there] and were baptized. (Gospel of John 3:23)

Ivan Bezdomny is also associated with water in the novel. First we see him drinking drink near the booth with the inscription " Beer and Water» at pond, then in bathroom with some bathing there by a woman, then we see him sinking into the water Moscow rivers. Then its regularly bathe V baths psychiatric hospital. And everywhere Homeless, like the Baptist, is associated with water.

"he has a demon"

By the way, about the psychiatric hospital. From the gospel it is known that John the Baptist for his violent activity put in jail. Ivan Bezdomny for his vigorous activity in capturing "criminals" placed in conclusion mental hospitals. John the Baptist was accused of having "a demon in him", i.e. in madness. And if you replace one letter in the prefix of the pseudonym "Bez-domny", you get " Bes-domny", which hints at the "demon". Ivan Bezdomny is also accused of insanity, having been diagnosed with schizophrenia and delirium tremens.

For John the Baptist came, neither eating bread nor drinking wine; and say: there is a demon in it… (Gospel of Luke 7:33).

It's just a pity that I didn't bother to ask the professor what schizophrenia. So you yourself will find out from him, Ivan Nikolayevich!
What about me crazy called! Ivan added, indignantly pointing to the door.

"Who doesn't know you?"

Both Ivans were very famous and popular. The first is in all of Judea, the second is in all of Moscow. Josephus Flavius, a Jewish historian who lived in the 1st century AD, whom Mikhail Berlioz mentions at the beginning of the novel as "brilliantly educated", wrote in his work Jewish antiquities(book 18, chapter 5:2) on the popularity of John the Baptist:

Some Jews, however, saw in the destruction of Herod's army a completely just punishment from the Lord God for the murder of John. ... Since many flocked to the preacher, whose teaching uplifted their souls, Herod began to fear that his great influence on the mass (who completely obeyed him) would not lead to any complications.

Therefore, the tetrarch preferred to prevent this by seizing John and executing him before he would have to repent when it was too late. Because of this suspicion of Herod, John was sent in chains to Macheron, the aforesaid fortress, and there he was executed. The Jews, on the other hand, were convinced that Herod's army died only as a punishment for this execution, since the Ancient One wanted to teach Herod a lesson.

About the popularity of Ivan Bezdomny we read the following in the novel:

- How do you know my name?
— Excuse me, Ivan Nikolayevich, who doesn't know you?

"round dark object"

Well, the last similarity of the two Ivans. John the Baptist is beheaded because of young woman, and Ivan Bezdomny witnesses the cutting off of the head of his mentor Berlioz by a tram, whose carriage driver was also young woman. An entry is dedicated to this event at the Patriarch's.

The tram covered Berlioz, and under the grating of the Patriarchal Alley he was thrown onto a cobblestone slope. round dark object. Having rolled down from this slope, he jumped over the cobblestones of Bronnaya. It was head Berlioz.

Why did Mikhail Bulgakov decide to “leave alive” Bezdomny and “kill” Berlioz? Obviously, the author of the novel had reasons for this. Perhaps he wanted Bezdomny, being the prototype of the gospel John, in contrast to the Baptist himself, to become later the disciple of the Master, and not Berlioz, who advised his protégé to write an anti-Jesus poem. Indeed, according to the gospels, as well as the teachings of his followers, John the Baptist never became a disciple of Jesus.