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Ο Χριστός ξανασταυρώνεται

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Ery play but are overwhelmed by their task A group of refugees fleeing from the ruins of their p. I have always

Free read ✓ PDF, eBook or Kindle ePUB free ï Nikos Kazantzakis

The inhabitants of a Greek village ruled by the Turks plan to enact the life of Christ in a myst. I read this bo

Nikos Kazantzakis ï 5 Read

Lundered homes arrive asking for protection and suddenly the drama of the Passion becomes realit. What a fantast

10 thoughts on “Ο Χριστός ξανασταυρώνεται

  1. says:

    Ο Χριστός ξανασταυρώνεται = Christ Recrucified = Le Christ recrucifie, Nikos Kazantzakis The story concerns the attempts of a Greek village community to stage a Passion Play which, as the title suggests, ends up with their in effect re enacting the events of Jesus Christ's trial, suffering and death. It takes place in a Greek village, Lycovrisi (Wolf spring), under Ottoman rule.The village holds Passion Plays every seven years and the elders of the village choose the actors from among the villagers. Manolios, who is chosen to play the role of Christ, is a humble shepherd boy who was once a novice in a monastery. Yannakkos becomes Apostle Peter. He is a merchant peddler who travels with his donkey through the villages and sells his items. He is warm hearted, naïve and loves his donkey above all else. Michelis, the son of the wealthy nobleman old Patriarcheas, becomes Apostle John. Kostandis, the owner of the village café, is Apostle James the Great. He is good hearted, willing to share, but confused. Then comes Panayotaros, who is chosen to be Judas. He is a wild, passionate man, waiting for revenge. The widow Katerina is Mary Magdalene. She is the village's prostitute. She is beautiful, but of course an outsider in the village, not caring about anybody's opinion. But she is the most generous one and in the end gives her life for what she believes in.Then the Elders of Lycovrissi are introduced. There is the Priest Grigoris — a domineering man who bends God's will to his own. Archon Patriarcheas is the leader of the village. He only lives for his own pleasure. Old Ladas is a miser who is obsessed with his money but lives in poverty so that he doesn't have to spend any of it. Hadji Nikolis is the schoolmaster, who means well but is ineffectual, haunted by fear of his brother the priest.The whole story is made colorful by the Turkish household consisting of The Agha, the Lord of Lycovrissi. He lives surrounded by his Oriental splendor, drinks himself crazy and enjoys rakı and pretty boys. Hussein is the guard, a giant Oriental who does everything his master asks of him.تاریخ نخستین خوانش: در ماه نوامبر سال 2005 میلادیعنوان: مسیح باز مصلوب؛ نویسنده: نیکوس کازانتزاکیس؛ مترجم: محمد قاضی؛ تهران، خوارزمی، 1349؛ در 645ص؛ چاپ هشتم 1385؛ شابک 9644870298؛ در 634ص؛ موضوع داستانهای نویسندگان یونانی سده 20معنوان: مسیح باز مصلوب؛ نویسنده: نیکوس کازانتزاکیس؛ مترجم محمود سلطانیه؛ تهران، جامی، 1378؛ در 578ص؛ شابک 9645620694؛ چاپ سوم 1380؛هرچه از این نویسنده خوانده ام، مدهوشم کرده، «زوربای یونانی» را بارها نوشیده ام، و اکنون در این نامه، مسیح بار دیگر باز هم مصلوب شده است؛ محل رخداد داستان، یکی از روستاهای یونان است، که توسط «آقا»، حکمران منصوب از طرف دولت «عثمانی»، اداره می‌شود.؛ «مانولیوس» نام شخصیت اصلی این رمان است، که الگوی خود را مسیح قرار داده‌، و داستان کلی رمان، روای ِ داستان زندگی وی، و تلاش‌ها و کوشش‌هایی ست، که او برای یاری به مردمان می‌کند.؛ «آقا»، اختیاردار جان و مال و ناموس اهالی آبادی ست؛ ضمن این‌که در روابط خصوصی آن‌ها دخالتی ندارد.؛ اختلاف بین «آقا» و ساکنان، زمانی آغاز می‌شود، که «یوسفک»، پسربچه ی امردی، که «آقا» از «ترکیه» آورده‌، و مونس ساعات خوش اوست، به قتل می‌رسد.؛ «کازانتزاکیس» در این رمان، با موشکافی، تضاد بین حاکم «ترک»، و رعایای «یونانی» را، با طنزی دلنشین به تصویر کشیده، و از سویی دیگر، اتحاد این دو را، برای حفظ منافع مشترک، و سرکوب جنبش نوخاسته‌ ای، که به مذاق متعصبین کلیسا نیز ناخوش‌آیند است، نشان می‌دهد.؛ این کتاب تصویری گویا از عناصر موجود در جامعه، و نماینده ی بینش‌های گوناگونی است، که با عنوانهای «ناسیونالیسم»، «سوسیالیسم»، «خرده بورژوازی»، «سرمایه‌ داری»، «فئودالیسم» و «انقلاب»، در جایگاه مخصوص به خود، اعلام موجودیت می‌کنندتاریخ بهنگام رسانی 25/05/1399هجری خورشیدی؛ ا. شربیانی

  2. says:

    I read this book while in college, than a decade ago, and I don't remember the details of the plot. I do remember though how much I loved it and how much it affected me. I remember sobbing at 4 am at night while reading Manolios's confession, feeling the suffering he was going through. It is definitely one of my favorite books of all times.I won't do the story justice right now, but if I had to summarize it the way I think of it, I would say it's about the struggle of the man, every man to become a better person and fight his selfishness, his darker self. It's about the struggle against your personal interest and comfort in order to provide help to fellow humans that are in need. It's about being able to feel compassion. It's about reminding us how easy it is to shut our eyes, turn our heads away and allow for tragic events to happen.

  3. says:

    Nikos Kazantzakis (1883 1957) was surely the greatest Greek author of the 20th century. His writing is passionate, colorful, down to earth. He almost won the Nobel Prize for Literature in 1947, losing to Camus by one vote. He's most famous in this country for Zorba the Greek (made into a popular movie with Anthony Quinn), also The Last Temptation of Christ (made into a controversial movie directed by Scorsese**). I read his books when I was in high school, this one, The Greek Passion, was my favorite. Re reading it now, I probably appreciated his use of language than I did as a teenager. A vivid portrayal of village life in the early 20th century, when Greek was still under Turkish control, of an intense Christianity, in which all suffering is good because it purifies us! *The book movie were both controversial, because the story portrayed Christ as living a real human life. Kazantzakis was excommunicated by the Greek Orthodox Church, the Roman Catholic Church put this book on their Index of Forbidden Books.

  4. says:

    The author's style seems, to me, inseperable from that of Dostoyevsky. The difference, however, is that while Dostoyevsky's works usually traverse from darkness to a modicum of light and redemption, Kazantzakis' book starts in the light and shows that when light is fully pursued, it often leads to darkness. The theme, as I see it, is one of conversion. A few characters are compelled, almost by forces outside themselves, to take a fresh look at the life of Jesus and to take it seriously. They quickly find, however, that a life honestly lived in pursuit of the the Gospel makes them enemies of their families, the state, and even the church. Kazantzakis is not so naive that he makes the convert's experience a universal good; it is tempered by implicit warnings that constant spiritual reawakening can lead to destruction as well. But the brunt of his criticism clearly lies with rich individuals and institutions that follow the Gospel of a homeless man, Jesus. It is a deep, thought out picture of hypocrisy that certainly hasn't lost relevance for its age.

  5. says:

    I have always been a big admirer of Nikos Kazantzakis and I must say that although I rarely read books written by Greek authors when it comes to this brilliant man I can never resist. I have read all almost all his books but I place this one at the top of my list, even better than Zorba. I can read it again and again and never get bored. The wording, the story, the characterseverything is simply perfect.

  6. says:

    Almost Nobel laureate Kazantzakis is best known for "Zorba the Greek" and since the film of Scorsese also for "The Last Temptation of Christ". This book, "Christ recrucified" is a little less known, and perhaps it is also qualitatively a lesser book. In this novel the style of Kazantzakis is very 19th century like: the rural setting (a small Greek village in Turkish territory), the exaggerated dramatics of the main characters, the detailed description of their internal soul stirrings, and finally the very clear moral undertone (the good and the bad are clearly distinct from each other); you would not expect all of that in a novel written after the Second World War.Reportedly, Kazantzakis was very affected by the civil war in his country, Greece 1946 1949, and that is very clear in this story. Among other things, he shows how the communist threat is used falsely by the leaders of the village (economic, political and, above all, ecclesiastical) to protect their privileges and interests. Especially in the second half of the book the fear of the so called 'Bolsheviks' drives the villagers to frenzied violence, incited by their very hypocritical orthodox priest.The novel seduces by the large and small human dramas that are presented in a touching way, by the fervent sense of justice by which the 'good' characters are driven and their struggle to make the right life choices, and by the lyrical epic character of the narrative. But equally the story repulses by the exaggerated dramatic, the caricatural moralization, and the all too showy parallel with the Christian passion story. I had expected of this.

  7. says:

    I struggle to find the proper words to describe what reading this book did to me. It was almost a spiritual experience. It moved me to tears, made me question all my ideas about religion, its place in society, morality, justice Reading Kazantzakis proved to be much uplifting than reading the Bible or other sacrimonious canonical texts, because belief in Kazantzakis is something real, raw, human. He adds to belief that element of eternal struggle that the Church would not admit, but we all feel: the we want to believe, the harder it gets, especially when all the evidence seems to point in the opposite direction. This was the implicit message of the novel, for me. In the last pages, the refugee priest Fotis has a dream of himself chasing a holy golden bird for millenia, never reaching it, never giving up. That is all of us, trying to chase God, trying to make him come alive, but never quite managing. The explicit message was a warning about the dire consequences of what happens when you almost succeed in bringing God back into society: it breaks down. Personally I always thought that the actual Christian teachings are revolutionary. They were born of a society under duress, who had to put up with both a foreign invander and a corrupt, complicit elite. They are violently anti capitalist, almost communist (in fact the characters that were attempting to turn faith into action in the novel were accussed of being Bolsheviks). They ask people to go against all their most deep rooted instincts, including self preservation, romantic love or familial attachment. The most important Christian values were always faith and charity: enough faith to follow God's law without questioning it, and enough charity to give everything you have to those in need. Try to apply these rigorously to any human society and watch the chaos unfold. People will be angry to the point of hysteria, they will call you crazy, they will hate you and do whatever it takes to silence you, possibly forever. And this is essentially what happened in Lycovrissi, the Greek village in Kazantzakis' novel. A group of people are chosen to represent Christ, the Apostles Peter, John, James and Judas, and Mary Magdalene for a Passion Play that takes place in the village every 7 years. With the exception of Manolios, the would be Christ, none of them take this very seriously, but the roles end up coming alive and overtaking their lives. They struggle with faith, with love (love of God vs. romantic/familial love), and with temptation, and come out of it not only as better people, but also as revolutionaries. When a group of refugees comes to their village, only to be driven out in disgust by the village elders, the would be Christ and his band strive to help them. This brings them to an open conflict with the village elders, a conflict that will eventually end in blood being spilled. In this conflict, some unassigned roles of the Passion Play make themselves obvious: the local priest Grigoris plays the role of the establishment that killed Jesus, and the Turkish overlord, the Agha, becomes Pontius Pilate. What is incredible is that as they descend further and further into chaos, none of them seem to realize that they really brought the Bible to life. (view spoiler)[This differs from the Bible in one key aspect, however: the Resurrection, the ultimate proof of God's existence. There is no Resurrection here, no miracle (although a few apparent miracles do happen in the novel beforehand). We see no proof that faith has served Manolios and his band in any way, as they all finish the novel either dead or much worse off than they were at the start. The novel builds up an incredible amount of religious enthusiasm, only to frustrate it at the end. It's like Kazantzakis asks whether we believe humans can find God in their lifetimes?, and appears to be answering 'yes', before he closes the novel in our face with a resounding 'no'. There's a bittersweet quality to it, a philosophical resignation: this is what it means to be human. To believe, to raise yourself to impossible heights on that belief, even, but to never be sure, to never have proof. Chasing God remains, now and forever, our curse. (hide spoiler)]

  8. says:

    What a fantastic read! I read thhis book before I came to the UK, back in Iran. This book is banned in Iran and you get a special joy or pride or I dont know a good feeling when you do something forbidden, dont you?I read the farsi translation(Mohammad Ghazi) and it is as good as the english version, even better.go and get it and read it!

  9. says:

    Read this years ago under variant title The Greek Passion. Don't remember many details but I do remember tears streaming down my face at Manolios, the protagonist, in one place. The novel was very moving.Thinking about it a little , although this concerned Greek villagers under Ottoman domination putting on a Passion play and how the participants' lives were changed, this reminded me of Tolstoy's later tales in some way. Thoughtful.Most highly recommended.

  10. says:

    "There is nothing to writing. All you do is sit down at a typewriter and bleed." Ernest Hemingway

    This is than just fiction, is than just a story, but then again, all books are than just stories , some action in which you can find delight or not; Christ Recrucified felt like an exploration of human capabilities to reach the highest they can get.

    It starts as a game, or rather a play. People from a Greek village, Lycovrisi, are chosen by those who held the political, religious and economical power, according to their actions and personalities, to re act the events of Jesus Christ's trial : Yannakkos ( Apostle Peter ), Michelis ( Apostle John ), Kostandis ( Apostle James the Great ), Panayotaros ( Judas ), Katerina (Mary Magdalene ), and lastly Manolios ( Jesus Christ ). It's beautiful how at the beginning they don't think of themselves as being worthy of / suitable for the roles , but as days pass, they become and who they are supposed to impersonate.

    The writing : It is exquisite. With no exaggeration. Kazantzakis is a talented author. The phrases are not too short, the dialogue is not hollow ( I don't think there were any shallow remarks or dull conversations ) and the paragraphs give a lot of information regarding : the weather, the places , the mentality that governed those times, the ideas, the vices of men, the people and their beastly instincts, how they separate from animals, how they fight against what threatens them and their beliefs. Everything comes to life and draws you in. One minute you are Manolios, in his attempts to sacrifice his nothingness to God, the other you are Yannakkos, a merchant peddler talking with his donkey ( his only treasure ). Then you get some bits from Panayotaros and his loathing of the elders and the village for forcing him into becoming Judas. But wait, you are once determined Michelis, trying to cut lose the ropes that tie him to Earth and so empty himself of anything that could turn into vices, so he can fill up with Light.

    You can empathize with all characters : you understand their reasons because you understand their way of thinking, Kazantzakis really gives you a glimpse of what expectations or mentality certain people have according to the environment they grew up in. Love them, hate them, laugh at them etc, they exist and you know they do, because they are real . They are believable and surely you've met one or another. You cannot classify them in good or bad : there is no black or white, but shades of grey, lighter or darker.

    At first, I read books out of curiosity, of desire for living in an unreachable world, narrowed between two hard covers and showed in black letters on a white paper, of longing for a different life lived through different eyes. Then, when I grew, I started looking for understanding, not necessarily an author's understanding of me, but rather the exact opposite. I want to know how, why and for what he is writing : what is he trying to prove, what does he feel, what is he looking for, what is he feeling. When I first started reading one of Kazantzakis' books, The Last Temptation of Christ , I knew what I would find : a man trying to find the Truth, or perhaps, trying to understand a small part of what he thought the Truth is. I will not tell you if he achieved his purpose, or if he managed to heal his wounds ( because we know that art is a way of healing or of emptying oneself of unbearable emotions ), because not even after finishing it I could not answer it. I think he did not expect the same people to read than one of his books. Because shortly after, I read Christ Recrucified ( which had been written a few years before ) and I felt as if I was reading the same book once . Same questions, same doubts, same answers . Or better said : same lack of answers.

    Now you might ask "why would he write such a book?". In my opinion he tried to understand how far can a man go in emptying his mind of himself and filling it up with Light, with understanding of God, with comprehending Him.It's unimaginable what boundaries should break for him to reach the sky. The question is can he still be a man afterwards? Nikos Kazantzakis came with an answer ( answer that is found in than one book, so maybe he was unsure ? or perhaps he simply wanted to convince himself of its Truth?).

    I wonder what's your answer.