АПОКАЛИПТИКА РЕАЛНОГ: ХРИШЋАНСКО- АПОКАЛИПТИЧНИ ОКВИРИ ПРИПОВЕТКЕ ПОШЉЕДЊИ ВИТЕЗОВИ СИМЕ МАТАВУЉА

Ђорђе Ђурђевић
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Abstract

The paper analyzes the apocalyptic discourse of Matavulj’s short story The Last Knights (1903), as well as the ways of narrative shaping of the apocalypse, the relation of the realistic narrative to apocalyptic images and performances, and those segments in the short story that open the realistic narrative to the apocalyptic. Apocalyptic passages in the story are described and interpreted, shaped as implicit quotations to the Revelation of John the Theologian (Babylonian harlot and greenery, strongly present figure of the beast, desire for a new world and the downfall of the former one, feeling of the end of a form of existence and time, sense of doom in the existing world, personal tragedies and family ruins), while special attention is paid to the analysis of the (perverted) figure of the holy warrior, represented in the character of Ilija Bulin. At the same time, the story abounds in religious motifs and symbols: names of heroes (Elijah, James, Todor), saints (St. Francis, St. Dominic), icons, repentance, sin, which opens the possibility of a theopoetic analysis of the story itself. Although this story by Matavulj has not been included in the corpus of his pious stories so far, it can, through the abundance of hidden Christian-apocalyptic moments, quite justifiably join the given corpus.
本文分析了马塔武里短篇小说《最后的骑士》(1903)的启示录话语,以及启示录的叙事塑造方式,现实主义叙事与启示录形象和表演的关系,以及短篇小说中现实主义叙事向启示录敞开的片段。启示录中的章节故事描述和解释,形状为隐式引用约翰启示录神学家(巴比伦妓女和绿色植物,强烈的野兽,渴望一个新的世界的垮台前,结束的感觉存在的一种形式和时间,现有世界末日的感觉,个人悲剧和家庭废墟),同时特别注意分析(扭曲)图的圣战士,以伊利亚·布林这个角色为代表与此同时,故事中充满了宗教主题和象征:英雄的名字(以利亚、詹姆斯、托多尔)、圣徒的名字(圣弗朗西斯、圣多米尼克)、圣像、忏悔、罪恶,这为对故事本身进行神学分析提供了可能性。尽管Matavulj的这个故事到目前为止还没有被包括在他的虔诚故事的语料库中,但通过大量隐藏的基督教启示录时刻,它可以很合理地加入到给定的语料库中。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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