apostles: «Don’t you hear the spirit of our decay? Don’t you see the pus in our souls?»
[7, 42]. Amar's further behavior completely denies the direction of his doctrine of
goodness, according to
Rayt, «you do not see life.» <...> Your love is dried up and sells
in packages via departments, telephones, telegraphs, gramophones ...» [7, 42]. Sexual
relationship with Kat («The prophet suddenly,
beside himself, embraced Kate wildly
and kissed her passionately. <...> hugged, and both fall on the bed» [7, 46] deprived
Amar of his extraordinary power: «Master has lost his power» [7, 47],
– says the
Apostle Ardzhun. However, having realized all the hopelessness of his own position,
Amar agrees with Ket’s suggestion: «This device will lift you into the sky, and the
second device that will be on you will make the thunder and destroy your body into
small pieces, so you will ascend to heaven» [7, 50]. Thus, Amar during the play proved
that the consequences of his prophecy are anti-spiritual. But only the last minute of his
life and the last preach: «Don’t regret your love for people,
or for your own property,
or for health, for your honor, and even nor for your name, my brethren, » [7, 52] testify
to the prophet’ awareness of his own mistakes and the warnings of humanity about
their repetition. Only, the apostle Rama is Amara’s disciple, is able to resist the material
temptations of Kat and faithfully
support the teachings of the prophet, because he
believes in his divine power. However, gradually, this man comes to the conclusion
that the teacher’s behavior not only does not correspond to what he preaches, but also
aims at evil in relation to humanity: «we preach love, but spread hatred. We preach
simplicity, but walk in gold. We preach working life, but collect wealth» [7, 43]. But
despite this, Rama tries to save the Prophet from death: «Teacher, I beg you. <...> let’s
go to the people» [7, 43]. Rama is the only one among the disciples of the prophet, who
is conscience-stricken for the false doctrine that Amar has preached among the people,
and according to
Ardzhun, he chooses an ascetic way of life for himself: «He lies on
the floor at the door of the teacher and just does not eat or drink round the clock» [7,
48]. So, Rama’s conscious recognition of his own shortcomings shows the high
apostle’s responsibility for the consequences of his activities.
Therefore, V.
Vynnychenko shows that humanity is not ready to free from material temptations and
accept the proposed opportunity of spiritual development by overcoming evil, anger
and hatred. And having tested on the example of Amar and his apostles his own project
of the future doctrine of happiness, the author realized: the prophecy in the
contemporary society is often directed at the creation of evil, because for most
characters, the main ones were not their spiritual truths, but the possibility of using
people’s faith.
CONCLUSION
Thus, the works of V. Vynnychenko (1918-1930) are characterized by even more
notable scale and sharpness of the problem, by complexity and at the same time the
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