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Twentieth-Century Russian Literature. Selected Papers from the ...

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24<br />

6 Pasternak does not say explicitly that, after her departure <strong>from</strong> Varykino, Lara was married to Komarovsky.<br />

However, <strong>the</strong> author clearly wished <strong>the</strong> reader to believe that "Raisa Komarova was <strong>the</strong> wife of comrade Komarov".<br />

This conclusion can be made on <strong>the</strong> basis of <strong>the</strong> story told by Lara's daughter Tania (XVI,4:495). Comparing Tania's<br />

story with what Komarovsky himself told Lara of his prospects for <strong>the</strong> future (XIV,1:409 and XIV,11:433), one can<br />

see that <strong>the</strong> two stories have many details in common: a minister in Far East (White Mongolia), a special train, a<br />

flight <strong>from</strong> <strong>the</strong> Reds.<br />

7 See note 5 *.<br />

8 On <strong>the</strong> realization of metaphors in Doctor Zhivago see Willem Weststeijn 'Metaphor and Simile in Doktor<br />

Zhivago, Essays in Poetics X, 2 (1985) 41–57.<br />

9 On Lara's association with water see Livingstone, op. cit., p. 67. Notably, after Yurii's death, Lara redirects this<br />

metaphore to him: she likens him to a "swift, deep river", and "<strong>the</strong> cold waves" of <strong>the</strong> sea (485).<br />

10. This was first noted by Henry Gifford Pasternak: A Critical Study. [Cambridge: Cambridge University Press,<br />

1977] p. 194)<br />

11. The author ends Lara's biography with <strong>the</strong> possibility that she may still be alive. But if alive, she is out of life,<br />

placed in one of <strong>the</strong> countless nor<strong>the</strong>rn camps, stripped of her name, and given a number instead. The number is<br />

included in a list, which is lost. The passage is notable for <strong>the</strong> abundance of lexical uncertainties: "umerla ili propala<br />

neizvestno gde, zabytaia pod kakim-nibud' bezymyannym nomerom iz vposledstvii zapropastivshikhsya spiskov v<br />

odnom iz neischislimykh obshchikh ili zhenskikh kontslagerei severa" (XV,17:486).<br />

12. One could justify <strong>the</strong> affinity of Lara and Evgraf by <strong>the</strong>ir outlandish natures. They both are exotic, and not only<br />

due to <strong>the</strong> remoteness of <strong>the</strong>ir birthplaces, <strong>the</strong> Urals and Siberia. This is more obvious in <strong>the</strong> case of Evgraf, who is<br />

mysterious and Asiatic-looking. He is also 'black' (XVI,3:494); Evgraf's name and his Siberian home are first<br />

mentioned on <strong>the</strong> same page where <strong>the</strong> legendary Ural muzhiks are described, and a phonetic parallel between his<br />

name and <strong>the</strong> names of <strong>the</strong> muzhiks can hardly be overlooked. The name is 'ringing and bulging' (zvuchnoe i<br />

vypukloe) resembling by its three-consonant cluster <strong>the</strong> neighboring names of Favst, Vakkh and Avkt. (For an<br />

extensive interpretation of <strong>the</strong> Evgraf–Vakkh connections see Jerzy Faryno, 'Knyaginya Stolbunova-Enritsi i ee syn<br />

Evgraf /Arkheopoetika Doktora Zhivago, 1/; in: Anna Majmieskulow (ed) Pasternak's Poetiks, (Studia Filologiczne,<br />

Zeszyt 31 /12/), Bydgoszcz 1990, pp. 155–221; especially 174-175). As for Lara, her foreignness is not forced upon<br />

<strong>the</strong> reader: this is hardly needed, since <strong>the</strong> foreign lands and cities are found in her soul (358).<br />

13. Resurrection is one of most important problems set in <strong>the</strong> novel. Part XVI ends with <strong>the</strong> hope and expectation of<br />

unattainable 'freedom and light'; this makes a bridge to Yurii's book of poetry, in Part XVII. In <strong>the</strong> poems,<br />

resurrection is placed into a powerful context of universal redemption. Yurii Zhivago is given ano<strong>the</strong>r chance to pass<br />

through his life, under <strong>the</strong> protection of Hamlet, Christ, and Pasternak himself. Cf. Per Arne Bodin Nine Poems<br />

<strong>from</strong> Doktor Zhivago: A Study of Christian Motifs in Boris Pasternak's Poetry. (Stockholm: Almqvist and Wiksell,<br />

1976).<br />

14. I am drawing here on <strong>the</strong> distinction between <strong>the</strong> events and motives as different textual units suggested in my<br />

earlier papers: see M. Langleben, 'The grades of reading', in M-E. Conte, J.S. Petöfi, E. Sözer (eds), Text and<br />

Discourse Connectedness (Amsterdam: J. Benjamins, 1989), pp. 441-461.; specifically on <strong>the</strong> iterational motives see<br />

M. Langleben, D. Langleben, 'Iterational structures in anomalous texts', in: B. Wårwik, S.-K. Tanskanen, R.<br />

Hiltunen (eds), Organization in Discourse: Proceedings <strong>from</strong> <strong>the</strong> Turku Conference (Turku: U. of Turku, 1995) pp.<br />

329-340.<br />

15. Besides <strong>the</strong>se three shots, <strong>the</strong>re is plenty of additional shooting in <strong>the</strong> novel. Taking account of all instances of<br />

all <strong>the</strong> instances of shooting, Elliott Mossman finds in Doctor Zhivago a deeper plot based on <strong>the</strong> evolution of <strong>the</strong><br />

predicate 'shoot', in which Lara's shot takes a determining position. ('Linguistic Fictions: The Grammar of <strong>the</strong> Plot in<br />

Doctor Zhivago (manuscript), 1990.)<br />

16. To assess <strong>the</strong> relation of <strong>the</strong> plot and <strong>the</strong> LC, in Doctor Zhivago, a distinction between two types of reading can<br />

be helpful. Linear scanning builds up <strong>the</strong> surface of text, but brings little understanding; non-linear digesting<br />

interconnects <strong>the</strong> elements of <strong>the</strong> text into a meaningful whole. See Maria Langleben 'Bakhtin's Notions of Time and<br />

Textanalysis', <strong>Russian</strong> <strong>Literature</strong> XXVI(1989), 167–90.

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