TMOP: Chapter 7
Mark Kohut
markekohut at yahoo.com
Mon Oct 13 06:13:46 CDT 2008
wrong, Mark...
"Slow Man", as Bekah remembered, which has Eliz Costello in it...
--- On Mon, 10/13/08, Mark Kohut <markekohut at yahoo.com> wrote:
> From: Mark Kohut <markekohut at yahoo.com>
> Subject: Re: TMOP: Chapter 7
> To: "Bekah" <Bekah0176 at sbcglobal.net>
> Cc: "pynchon -l" <pynchon-l at waste.org>
> Date: Monday, October 13, 2008, 6:19 AM
> "Elizabeth Costello"...which title I could not
> remember when I wrote this....and the womn does not
> 'give herself' wholly just gives oral sex
> kindly, surprising an old man.
>
>
> --- On Sun, 10/12/08, Bekah <Bekah0176 at sbcglobal.net>
> wrote:
>
> > From: Bekah <Bekah0176 at sbcglobal.net>
> > Subject: Re: TMOP: Chapter 7
> > To: markekohut at yahoo.com
> > Cc: "pynchon -l" <pynchon-l at waste.org>
> > Date: Sunday, October 12, 2008, 7:44 PM
> > On Oct 12, 2008, at 12:51 PM, Mark Kohut wrote:
> >
> > > Just a few obs after this so-thorough posting.
> > >
> > > In another novel, Coetzee has a woman who
> 'gives
> > herself' out
> > > of....kindness? niceness?...moved by
> > "pleading"? Seems thematic.
> >
> > Memory fails, which novel? They've mostly got
> sex in
> > them but not
> > usually as a result of "kindness." (That I
> > remember.) I'm really
> > curious!
> >
> >
> > **
> >
> > >
> > > D.'s remark on fathers/sons...so part of this
> > book, Russia then
> > > [Turgenev's
> > > book as Rich ahs remarked] and the
> > "psychological/Freudian'
> > > perspective on History?
> >
> > I was wondering but I haven't read Turgenev so I
> > can't say.
> > **
> >
> > >
> > > Old growing small...in Spirit? "Blessed are
> the
> > poor in Spirit, for
> > > they shall inherit the Kingdom of God".
> another
> > perspective on
> > > 'too much wealth"..having too much
> Spirit??
> > [Cf. Demons as
> > > spiritual beings?]
> >
> > I think Dostoevsky thought of Demons as anti-spiritual
> - as
> > darkness
> > is anti-light. Demons could be spiritual beings only
> if
> > the term
> > spiritual is meant in some non-religious sense.
> >
> > **
> >
> > > "joy breaking like a dawn" reminded me
> of
> > Nietzsche and his
> > > Daybreak thematic similarity....but if so, it is
> > Coetzee, not D.,
> > > slyly alluding, of course.
> >
> > Hmmm.... perhaps. It's been a long time since
> I've
> > looked at Nietzsche.
> >
> > **
> > >
> > > I think Coetzee does want the possession theme of
> > epilepsy to
> > > resonate (as you all probably do)...He, Coetzee,
> seems
> > to be
> > > working with mutual back-and-forth resonances the
> > notion of 'being
> > > possessed'...this is Dostevsky's way of
> > understanding Nechaev (and
> > > group), and Coetzee's way of understanding D.
> ...?
> >
> > Well, in Demons the revolutionaries are possessed by
> > demons and they
> > do absolutely nothing of any import. They are
> presented as
> > fumblers
> > and bumblers as well as generally perverse and
> demented
> > people. But
> > it's because they're possessed by ideas which
> are
> > really demons
> > abroad in the land (as Maximov discounts). Ideas can
> > possess people
> > and as such they are demons.
> >
> >
> >
> > >
> > > Often jealousy starts when one's feelings (of
> > budding love) starts.
> > > Is this
> > > also happening (along with his writerly snooping
> for
> > deeper truths)?
> >
> > But in Elizabeth Costello she's jealous of a
> really old
> > flame's new
> > "love."
> >
> >
> > Bekah
> >
> > *****
> >
> > >
> > >
> > > --- On Thu, 10/9/08, Bekah
> > <Bekah0176 at sbcglobal.net> wrote:
> > >
> > >> From: Bekah <Bekah0176 at sbcglobal.net>
> > >> Subject: TMOP: Chapter 7
> > >> To: "pynchon -l"
> > <pynchon-l at waste.org>
> > >> Date: Thursday, October 9, 2008, 10:40 PM
> > >> Matryona
> > >>
> > >> [Page 66 - D. doesn't return from the
> island
> > to the
> > >> house with Anna
> > >> and Matryona. He wanders, declines a card
> game at
> > the inn.
> > >>
> > >> (he's switched obsessions perhaps?)
> > >>
> > >> [ And he feels lonely. Aware that he may be
> > wearing out
> > >> his welcome
> > >> with Anna. Aware that he is growing
> physically
> > older -
> > >> aware of
> > >> haemorrhoids - dry skin, dental plates.
> > >>
> > >> *Dostoevsky really had dentures, hemorrhoids
> but
> > perhaps
> > >> not so early.]
> > >>
> > >> **********
> > >>
> > >> [ Page 67 - He wonders what Matryona thinks
> about
> > this
> > >> "spectacle of
> > >> decay." He flinches at the idea of
> being
> > an object
> > >> of pity,
> > >> remembering Anna's comment "You were
> > >> pleading." (Line 7) (from pg 59)
> > >> and D. turns to Pavel, kneeling against the
> bed.
> > "...
> > >> tries to find
> > >> his way to Yelagin Island and to Pavel in his
> cold
> > >> grave." ]
> > >>
> > >> * There's an abundance of self-pity here
> but
> > he's
> > >> also really in
> > >> deep turmoil. As has been said, this is
> total
> > fiction -
> > >> in
> > >> Dostoevsky's life, Pavel outlived his
> > step-father and
> > >> Yelagin Island
> > >> has never been a cemetery.
> > >>
> > >>
> http://www.encspb.ru/en/article.php?kod=2804008886
> > >>
> > >> Mentions "a Finnish-Swedish cemetery at
> > Elagin
> > >> (Aptekarsky) Island
> > >> (abolished in 1756)." - That's
> only
> > missing the
> > >> "Y" and I think
> > >> they're the same place. Many, many other
> > cemeteries
> > >> listed at the
> > >> above site. "In 1738, the Synod
> affirmed
> > five places
> > >> where burials
> > >> were to take place, of which only the
> cemetery on
> > >> Vasilievsky Island
> > >> has survived. " Mostly cemetery plots
> were
> > free and
> > >> located near the
> > >> churches.
> > >>
> http://www.encspb.ru/en/article.php?kod=2804010103
> > (but I
> > >> can't find the source for the info.)
> > Meanwhile,
> > >> Elagin/Yelagin
> > >> Island has no church actually on it. ???
> > >>
> > >> View on Yelegin Island
> > >>
> >
> http://www.oilpaintinghk.com/art/oil_paintings_24317.html
> > >>
> >
> http://www.nlr.ru/petersburg/spbpcards/photos/lo000000377_1_m.jpg
> > >>
> > >> [line 14 "The father faded copy of the
> son.
> > How can
> > >> he expect a
> > >> woman who beheld the son in the pride of his
> days
> > to look
> > >> with favour
> > >> on the father?"]
> > >>
> > >> * That is such an incredible line. To me it
> > describes
> > >> this whole
> > >> part of the plot. D. is trying to become son
> but
> > he is
> > >> only a weak
> > >> version and a copy at that. He's
> comparing
> > his
> > >> manliness and life-
> > >> force with that of Pavel's.
> > >>
> > >> [line 17 - Remembering the quote of a
> > fellow-prisoner in
> > >> Siberia - "
> > >> ' Why are we given old age, brothers? So
> that
> > we can
> > >> grow small
> > >> again, small enough to crawl through the eye
> of a
> > >> needle.' Peasant
> > >> wisdom." ]
> > >>
> > >> * It was in Siberia that Dostoevsky
> experienced
> > his
> > >> life-changing
> > >> conversion to Russian Orthodox Christianity -
> he
> > was
> > >> disgusted by the
> > >> class hatred, the filth and lack of moral
> fiber
> > of the
> > >> peasants he
> > >> came in contact with there but was mightily
> > impressed by
> > >> their
> > >> spirituality.
> > >> http://www.dartmouth.edu/~karamazo/bio04.html
> > >>
> > >> * The eye of the needle is from Matthew 19:
> 23 -
> > 26 and
> > >> Mark 10:25
> > >> http://biblecc.com/matthew/19-24.htm
> > >> http://bible.cc/mark/10-25.htm
> > >>
> > >> The reference probably means that old men
> grow
> > very humble.
> > >> In the
> > >> Biblical references it refers to wealth and
> > possibly to
> > >> Needle's
> > >> Eye, one of many gates into Jerusalem, which
> is
> > so small
> > >> only an
> > >> unencumbered camel on its knees can pass
> through -
> > any
> > >> excess wealth
> > >> (treasure boxes) can't fit.
> > >> http://en.wikipedia.org/wiki/Eye_of_a_needle
> > >>
> > >>
> > >> [line 23 He wakes the next day full of life.
> He
> > feels
> > >> resurrected
> > >> and wants to shout "Christ is
> risen!"
> > And he
> > >> wants to dance with
> > >> Anna and Matryona and painted eggs. ]
> > >>
> > >> * This is October, not spring, but October
> is
> > not really
> > >> cold in
> > >> St. Petersburg (mid 40s F. for a high) and
> there
> > isn't
> > >> much rain
> > >> then. hat has brought this sudden lift of
> > spirits about?
> > >> (Grief is
> > >> a mysterious process, there are moments or
> days of
> > joy
> > >> interspersed
> > >> with the heavy gloom.)
> > >>
> > >> * One of Dostoevsky's Siberian spiritual
> > experiences
> > >> occurred at Easter.
> > >> From
> > >>
> >
> http://neurophilosophy.wordpress.com/2007/04/16/diagnosing-
> > >> dostoyevskys-epilepsy/ :
> > >>> On Easter night, during his exile in
> Siberia,
> > >> Dostoyevsky was
> > >>> visited by an old friend, to whom he
> described
> > the
> > >> almost prophetic
> > >>> vision he had experienced during the aura
> > preceding
> > >> one of his
> > >>> attacks:
> > >>>
> > >>> The air was filled with a big noise and I
> > tried to
> > >> move. I felt the
> > >>> heaven was going down upon the earth, and
> that
> > it had
> > >> engulfed me.
> > >>> I have really touched God. He came into
> me
> > myself;
> > >> yes, God exists,
> > >>> I cried, You all, healthy people, have no
> idea
> > what
> > >> joy that joy is
> > >>> which we epileptics experience the second
> > before a
> > >> seizure.
> > >>> Mahomet, in his Koran, said he had seen
> > Paradise and
> > >> had gone into
> > >>> it. All these stupid clever men are quite
> sure
> > that he
> > >> was a liar
> > >>> and a charlatan. But no, he did not lie,
> he
> > really had
> > >> been in
> > >>> Paradise during an attack of epilepsy; he
> was
> > a victim
> > >> of this
> > >>> disease as I am. I do not know whether
> this
> > joy lasts
> > >> for seconds
> > >>> or hours or months, but believe me, I
> would
> > not
> > >> exchange it for all
> > >>> the delights of this world.
> > >>>
> > >>
> > >> *****************
> > >>
> > >> [page 68 But this "...joy breaking like
> a
> > dawn"
> > >> lasts only an
> > >> instant. An "anti-sun" appears and
> the
> > word
> > >> "omen" crosses his mind
> > >> to reveal the idea that there will be 'an
> > eclipse; joy
> > >> shines out
> > >> only to reveal what the annihilation of joy
> will
> > be like.
> > >> ' " ]
> > >>
> > >> * This uplift of spirits often precedes a
> seizure
> > - see my
> > >> next post -
> > >>
> > >> [ D fears this and the accompanying shame so
> he
> > leaves the
> > >> house to
> > >> deal with it privately. In the dark
> staircase
> > there is a
> > >> loud cry
> > >> but although the neighbors wake up, D.
> > doesn't hear
> > >> it. ]
> > >>
> > >> "Dostoevsky was affected by physical
> and
> > mental
> > >> disturbances
> > >> following a seizure (This is also called the
> > >> 'post-ictal 'state) It
> > >> took him up to one week to recover fully.
> His
> > chief
> > >> complaint was
> > >> that his 'head did not clear up' for
> > several days
> > >> and symptoms
> > >> included, "heaviness and even pain in
> the
> > head,
> > >> disorders of the
> > >> nerves, nervous laugh and mystical
> > depression"
> > >>
> > >> http://www.charge.org.uk/htmlsite/dost.shtml
> > >>
> > >> * Did D. yell? I suppose so.
> > >>
> > >> ***********
> > >> [ Page 69 He wakes from the seizure in
> darkness.]
> > >>
> > >> * This whole page is a great description of a
> > seizure - or
> > >> so it
> > >> seems to me. Includes the idea of falling
> into
> > yourself.
> > >>
> > >> Epilepsy:
> > >>> The word epilepsy is derived from the
> Greek
> > epilepsia,
> > >> which in
> > >>> turn can be broken into epi- (upon) and
> lepsis
> > (to
> > >> take hold of, or
> > >>> seizure)[35] In the past, epilepsy was
> > associated with
> > >> religious
> > >>> experiences and even demonic possession.
> In
> > ancient
> > >> times, epilepsy
> > >>> was known as the "Sacred
> Disease"
> > because
> > >> people thought that
> > >>> epileptic seizures were a form of attack
> by
> > demons, or
> > >> that the
> > >>> visions experienced by persons with
> epilepsy
> > were sent
> > >> by the gods.
> > >>> Among animist Hmong families, for
> example,
> > epilepsy
> > >> was understood
> > >>> as an attack by an evil spirit, but the
> > affected
> > >> person could
> > >>> become revered as a shaman through these
> > otherworldly
> > >> experiences.[36]
> > >>>
> > >>> However, in most cultures, persons with
> > epilepsy have
> > >> been
> > >>> stigmatized, shunned, or even imprisoned;
> in
> > the
> > >> Salpêtrière, the
> > >>> birthplace of modern neurology,
> Jean-Martin
> > Charcot
> > >> found people
> > >>> with epilepsy side-by-side with the
> mentally
> > retarded,
> > >> those with
> > >>> chronic syphilis, and the criminally
> insane.
> > In
> > >> Tanzania to this
> > >>> day, as with other parts of Africa,
> epilepsy
> > is
> > >> associated with
> > >>> possession by evil spirits, witchcraft,
> or
> > poisoning
> > >> and is
> > >>> believed by many to be contagious.[37] In
> > ancient
> > >> Rome, epilepsy
> > >>> was known as the Morbus Comitialis
> > ('disease of
> > >> the assembly hall')
> > >>> and was seen as a curse from the gods.
> > >>>
> > >>> Stigma continues to this day, in both the
> > public and
> > >> private
> > >>> spheres, but polls suggest it is
> generally
> > decreasing
> > >> with time, at
> > >>> least in the developed world; Hippocrates
> > remarked
> > >> that epilepsy
> > >>> would cease to be considered divine the
> day it
> > was
> > >> understood.[38]
> > >>>
> > >>
> > >> http://en.wikipedia.org/wiki/Epilepsy
> > >>
> > >> * Although the idea that these fits were
> evidence
> > of
> > >> "possession by
> > >> demons" was pretty well dropped in the
> 17th
> > century,
> > >> epilepsy was
> > >> not studied medically until the late 19th
> century.
> > This
> > >> would have
> > >> been unknown by Dostoevsky and his crowd and
> they
> > probably
> > >> still
> > >> called it the "falling sickness" as
> in
> > Europe
> > >> during the Middle Ages
> > >> - (and other cultures even today - See
> "The
> > Spirit
> > >> Catches You and
> > >> You Fall Down" by Anne Fadiman - her
> best
> > work, imho
> > >> ).
> > >> http://www.epilepsy.com/epilepsy/history
> > >>
> http://library.thinkquest.org/J001619/history.html
> > ]
> > >>
> > >>
> > >> * In Demons, Kirilov has a kind of frontal
> lobe
> > epilepsy
> > >> and in The
> > >> Brothers Karamazov Sverdyakov is so
> afflicted.
> > Prince
> > >> Myshkin in
> > >> the Idiot has it including one seizure
> induced by
> > looking
> > >> at
> > >> Holbein's painting "The Dead
> > Christ."
> > >>
> http://www.abcgallery.com/H/holbein/holbein8.html
> > >>
> > >> **********
> > >>
> > >> [ page 70 - D. walks through the snow and
> hides
> > until he is
> > >> sure Anna
> > >> and her daughter have gone out. Then he goes
> back
> > to the
> > >> house,
> > >> washes up pretty thoroughly and then snoops
> around
> > her
> > >> house. He
> > >> finds a picture of Anna's deceased
> husband and
> > >> "deliberately smudges
> > >> the glass, leaving his thumbprint over the
> face of
> > the dead
> > >> man."
> > >>
> > >> * snooping and jealousy? Is he looking for
> > evidence of
> > >> Pavel or
> > >> something else? Whatever he can find,
> perhaps.
> > >>
> > >> *****************
> > >>
> > >> [ page 71 He enjoys sneaking and spying,
> > "a
> > >> weakness that he has
> > >> associated till now with a refusal to accept
> > limits to what
> > >> he is
> > >> permitted to know, with the reading of
> forbidden
> > books, and
> > >> thus with
> > >> his vocation. Today ... he is in thrall to a
> > spirit of
> > >> petty
> > >> evil ... gives him a voluptuous quiver of
> > pleasure."
> > >> ]
> > >>
> > >> * Writing is associated with snooping?
> (Yes,
> > I've
> > >> always thought so.)
> > >>
> > >> * D. is presented as going from ecstasy to
> terror
> > to a
> > >> voluptuous
> > >> quiver of pleasure" within the space of
> a
> > single
> > >> morning. Dostoevsky
> > >> was emotionally unstable, especially in his
> later
> > years.
> > >> Can't have
> > >> been an easy life what with the the childhood
> > violence,
> > >> gambling,
> > >> religion, epilepsy and other things . ]
> > >>
> > >> [ D. dons Pavel's white suit and
> checking
> > the mirror
> > >> "sees only a
> > >> seedy imposture and, beyond that, something
> > surreptitious
> > >> and
> > >> obscene, something that belongs behind the
> locked
> > doors and
> > >> curtained
> > >> windows of rooms where men in wigs and skirts
> bare
> > their
> > >> rumps to be
> > >> flogged."
> > >>
> > >> [Yup, he probably looks pretty bad and imo,
> > he's
> > >> setting himself up
> > >> for more perversity there. ]
> > >>
> > >> [ He lies down and feels like he's
> falling
> > into
> > >> blackness again.
> > >> When he wakes he has "lost all sense of
> who
> > he
> > >> is." He thinks it's a
> > >> dream but then the reality hits him.]
> > >>
> > >> * The reality is that Pavel is dead and D. is
> > wearing the
> > >> deceased
> > >> son's clothes and lying on the deceased
> > boy's bed -
> > >> possibly in order
> > >> to become Pavel.
> > >>
> > >> ********
> > >>
> > >> [ Page 72 Matryona comes in and thinks D
> is
> > ill. He
> > >> tells her
> > >> the story of Pavel's white suit. ]
> > >>
> > >> * This story is generally similar to the one
> > which Peter
> > >> Verkhovensky cooks up to assuage
> Stavrogin's
> > mother in
> > >> Demons. One
> > >> difference is that Stavrogin actually marries
> the
> > crippled
> > >> and
> > >> feeble-minded Marya Timofeyevna. - Book 1,
> > Chapter 5,
> > >> Parts V- VII
> > >> Marya's brother was a drunkard who beat
> her.
> > >>
> > >> * D. likens Maria (Marya in Demons) to a
> dog or
> > a horse -
> > >> she
> > >> doesn't know any better than to take the
> abuse
> > whatever
> > >> abuse is
> > >> handed her.
> > >>
> > >> [ Coetzee does have a thing for animals,
> > especially dogs -
> > >> see
> > >> Disgrace especially. ]
> > >>
> > >> ********
> > >>
> > >> [ Page 73 * Matryona is horrified and D.
> > forces totally
> > >> brutal
> > >> Russian ideas on the good, naive, young
> Matryovna.
> > >>
> > >> * This is pretty extreme emotional violence
> done
> > to a young
> > >> girl.
> > >> Coetzee portrays D. as quite a brute.
> > >>
> > >> D. finishes the story of Marya Lebyatkin
> > (Lebyadkin in
> > >> Demons), a
> > >> variation of the as yet unwritten story of
> > Stavrogin's
> > >> courtship and
> > >> marriage. (Of course, Pavel didn't
> marry
> > Maria as
> > >> Stavrogin
> > >> married Marya. I'm not sure if this
> makes
> > Pavel a bit
> > >> of a cad or not.
> > >>
> > >> [ Page 74 * - Matryona wiggles and puts her
> thumb
> > in her
> > >> mouth!
> > >>
> > >> The effects of such brutality - Matryona is
> > regressing.
> > >>
> > >> Does D present the story of Pavel and the
> white
> > suit to
> > >> make Pavel
> > >> look very "chivalrous;" I'm
> not
> > sure I buy
> > >> that - it's kind of
> > >> caddish for Pavel to lead Maria on like that
> even
> > if D.
> > >> totally
> > >> invented the story. * The
> "Demons"
> > story of
> > >> Stavrogin and Marya is
> > >> quite different - (go read it).
> > >>
> > >> But why the white suit - Coetzee's D.
> > didn't invent
> > >> that and it
> > >> doesn't seem to go with Pavel's
> station in
> > his
> > >> Petersburg life.
> > >> (Btw, what was Pavel's situation?) Were
> > white suits
> > >> popular in
> > >> Europe ca. 1860? Mark Twain famously had
> one.
> > The War
> > >> and Peace
> > >> movies always seem to have a guy in a white
> suit.
> > ???
> > >>
> > >> Who knows why the fictional Pavel had the
> white
> > suit? I
> > >> doubt it
> > >> was as D. told it - I know the whole thing is
> > fiction but
> > >> this little
> > >> story from D.'s mouth seems to go beyond
> > D's usual
> > >> unreliablity and
> > >> Coetzee's D. is very unreliable -
> he's
> > between
> > >> reality and fantasy -
> > >> perhaps between life and death.
> > >>
> > >>
> > >>
> > >> * Matryona asks why Pavel killed himself and
> > reveals that
> > >> her mother
> > >> (Anna) thinks Pavel killed himself.
> > >>
> > >>
> > >>
> > >> **********
> > >>
> > >> [ Page 75 D. suggests that one cannot
> succeed at
> > suicide,
> > >> only God
> > >> has power over life and death.
> > >>
> > >> This is another reference to
> "Demons"
> > where
> > >> Krillov (Krylov?) is
> > >> going to commit suicide in order have the
> kind of
> > >> "free will" which
> > >> goes against God - the power over life and
> death
> > - he
> > >> wants to
> > >> become God.
> > >>
> > >> [ D. goes on to explain that Pavel was giving
> God
> > an
> > >> ultimatum of
> > >> sorts, "If you love me you will save
> > me" and
> > >> betting that God
> > >> would. But God didn't. "Perhaps
> God
> > does not
> > >> like to be tempted."
> > >> or "Perhaps God does not hear very
> > well." ]
> > >>
> > >> * And here's D. and Dostoevsky (and
> > >>
> > >> [ D. motions to Matryona to sit on the bed
> and
> > puts his arm
> > >> around
> > >> her. "He can feel her trembling. He
> strokes
> > her hair,
> > >> her temples." ]
> > >>
> > >> **********
> > >>
> > >> [ Page 76. Finally Matryona balls her fists
> and
> > sobs
> > >> freely. ]
> > >>
> > >> * again, like a small child,
> > >>
> > >> [ Matryona "Why did he have to
> die?"
> > D. wants
> > >> to say he didn't
> > >> die, that he's here, "I am
> he."
> > But he
> > >> cannot.]
> > >>
> > >> * the man is drifting seriously out of
> reality -
> > he is
> > >> starting to
> > >> believe he is Pavel but still knows this is
> not
> > really
> > >> true, it would
> > >> scare Matryona - why doesn't he say it?
>
> > He's
> > >> playing more than
> > >> one dangerous game.
> > >>
> > >> [ "If only the seed could have been
> taken
> > out of the
> > >> body, even a
> > >> single seed, and given a home." And he
> > thinks of the
> > >> Hindu Shiva's
> > >> seed being drawn out of his dead body.]
> > >>
> > >>
> > http://www.bhagavadgitausa.com.cnchost.com/KALI.h9.jpg
> > >>
> > >> * If D. is Pavel, then can he impregnate
> > Matryona? (is
> > >> this what
> > >> his thoughts are driving at?)
> > >>
> > >>
> > >>
> > >> [Now D. imagines Matryona "in her
> > ecstasy." and
> > >> then, "of a baby,
> > >> dead, buried in an iron coffin beneath the
> > snow-piled
> > >> earth..." and
> > >> he stops the "violation," although
> > "she
> > >> might as well be sprawled out
> > >> naked." ]
> > >>
> > >> * He takes the ideas as far as he can take
> them -
> > a baby
> > >> dead and
> > >> buried - theirs? And he suddenly abandons
> the
> > idea of
> > >> seducing
> > >> Matryona.
> > >>
> > >> [ "She is prostituting the Virgin"
> as
> > the men who
> > >> visit child
> > >> prostitutes say. They see something maidenly
> > beneath the
> > >> garish
> > >> paint and it outrages them, they need to go
> so far
> > as to
> > >> put that
> > >> child's life in danger." ]
> > >>
> > >> Another incredibly compelling visual.
> > >>
> > >> ******
> > >> [page 77 But D.'s "vision, the
> fit, the
> > rictus
> > >> of the imagination,
> > >> passes."]
> > >>
> > >> * interesting variation of terms; is this
> vision
> > a seizure
> > >> of
> > >> sorts? Has there been an opening of the
> > imagination? Are
> > >> there
> > >> other sorts of visions?
> > >>
> > >> * and is D. cannibalizing the lives of his
> loved
> > ones for
> > >> stories?
> > >>
> > >> [ Matryona asks about making a shrine in the
> room
> > but D.
> > >> demurs - he
> > >> is only staying a short time but his mourning
> for
> > Pavel
> > >> will go on
> > >> forever. And he may also mourn Matyona
> forever,
> > but it may
> > >> be only a
> > >> bit too soon to tell. ]
> > >>
> > >> ************
> > >>
> > >> [Page 78 Matryona asks to light a candle for
> > Pavel and
> > >> keep it
> > >> burning. "So he won't be in the
> > dark." She
> > >> does this and then
> > >> "returns to the bed and rests her head
> on his
> > >> arm." ... "He can feel
> > >> the soft young bones fold, one over another,
> as a
> > >> bird's wing folds." ]
> > >>
> > >> Yes, Mr. D. she is so very vulnerable,
> crushable
> > -
> > >> don't go there.
> > >>
> > >>
> > >>
> > >> Bekah
> > >
> > >
> > >
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