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Jostein Børtnes Dostoevsky's Idiot or the Poetics of Emptiness1 ...

Jostein Børtnes Dostoevsky's Idiot or the Poetics of Emptiness1 ...

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hero: - «The ‘po<strong>or</strong> knight’ is also a Don Quixote, only serious, not comic»<br />

(Dostoevsky 1973:207). And in her agitated reading <strong>of</strong> Pushkin’s poem, she goes a<br />

step fur<strong>the</strong>r, replacing <strong>the</strong> A. M. D., <strong>the</strong> Ave Mater Dei <strong>of</strong> <strong>the</strong> "po<strong>or</strong> knight" with a N.<br />

F. B., Nastasya Filippovna’s initials, idealising Myshkin’s relationship with her rival<br />

and seeing in his figure ano<strong>the</strong>r incarnation <strong>of</strong> <strong>the</strong> Urbild represented in Pushkin’s<br />

hero. To her, <strong>the</strong> ballad «describes a man capable <strong>of</strong> having an ideal, and, secondly,<br />

having once set <strong>the</strong> ideal bef<strong>or</strong>e him, <strong>of</strong> believing in it, and having believed in it, <strong>of</strong><br />

devoting his whole life to it.» The poet wanted, in her w<strong>or</strong>ds, «to unite in one striking<br />

image <strong>the</strong> whole grand conception <strong>of</strong> medieval chivalrous and platonic love»:<br />

Поэту хотелось, кажется, совокупить в один чрезвычайный образ всё<br />

огромное понятие средневековой платонической любви какогого-нибудь<br />

чистого и высокого рыцаря; разумеется, всё это идеал [...] «Рыцарь<br />

бедный» — тот же Дон Кихот, но только серезный, а не комический.<br />

(Dostoevsky 1973207)<br />

But, as we know, Aglaya’s attempt at turning Prince Myshkin into a symbolic figure is<br />

rejected by <strong>the</strong> st<strong>or</strong>y line <strong>of</strong> <strong>the</strong> novel. Myshkin’s relationship with Nastasya<br />

Filippovna develops into something quite different from <strong>the</strong> platonic love <strong>of</strong> medieval<br />

chivalry. Once m<strong>or</strong>e, <strong>the</strong> reader is faced with an Urbild-Abbild-relationship that is<br />

twarted, def<strong>or</strong>med.<br />

One <strong>of</strong> <strong>the</strong> strongest claims about Prince Myshkin is that his st<strong>or</strong>y follows <strong>the</strong><br />

pattern <strong>of</strong> Christ’s life st<strong>or</strong>y, turning his figure into an imitat<strong>or</strong> <strong>of</strong> Christ.<br />

The claims find ample supp<strong>or</strong>t in <strong>the</strong> notebooks, where <strong>the</strong> strongest f<strong>or</strong>mulation<br />

is to be found in a summary <strong>of</strong> parts 3 and 4 from April 1868. Here Dostoevskij writes<br />

that <strong>the</strong> prince «is Christ»: «КНЯЗЬ ХРИСТОС.» (Dostoevsky 1974:246).<br />

In <strong>the</strong> novel, however, <strong>the</strong> relationship between Prince Myshkin and Christ has<br />

become much m<strong>or</strong>e complex. But <strong>the</strong>re is one scene, in particular, that seems to me to<br />

represent Myshkin’s relationship with Nastasya Filippovna in a way that suggests<br />

8

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