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ABSTRACT Title of Document: BRITISH MODERNIST ... - DRUM

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Lighthouse’s middle continues to scramble temporality through the layering <strong>of</strong><br />

multiple scales <strong>of</strong> the passage <strong>of</strong> time (day, season, historical and personal event) as<br />

well as through the use <strong>of</strong> discourse that is lyrical both in its atemporality and in its<br />

use <strong>of</strong> rhetorical and metaphorical language.<br />

The section is framed primarily by the passage <strong>of</strong> seasons, which does not<br />

have a clear relationship to the passage <strong>of</strong> years or the bracketed events that constitute<br />

the continuity <strong>of</strong> the section with the narrated world <strong>of</strong> “The Window” and “The<br />

Lighthouse.” Section three has introduced the winter, which seems to share<br />

metaphoric space with the night. Section six, however, begins with the spring: “The<br />

spring without a leaf to toss, bare and bright like a virgin fierce in her chastity,<br />

scornful in her purity, was laid out on fields wide-eyed and watchful and entirely<br />

careless <strong>of</strong> what was done or thought by the beholders. [Prue Ramsay, leaning on her<br />

father’s arm, was given in marriage. What, people said, could have been more fitting?<br />

And, they added, how beautiful she looked!]” (131). Spring here appears to be both a<br />

particular spring in which Prue has been married, but also a metaphorical spring: the<br />

renewal <strong>of</strong> nature made consonant with the renewal <strong>of</strong> the traditional family and its<br />

attendant narrative. Spring is also, notably, anthropomorphized roughly in the manner<br />

<strong>of</strong> a Renaissance allegory. This very narrative act <strong>of</strong> anthropomorphization—which<br />

makes spring comprehensible in the conventional language <strong>of</strong> narrative—is used to<br />

emphasize the season’s distance from human minds. This is explicitly not the<br />

figuration <strong>of</strong> any particular person or group <strong>of</strong> persons—but a figuration unaware <strong>of</strong><br />

human consciousness. Nevertheless, nature’s very ignorance <strong>of</strong> human thought is rehumanized<br />

by the narrator—not only in the sense that this ignorance is figured in an<br />

142

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