''Vladimir Nabokov's Comic Quest for Reality' - Nottingham eTheses
''Vladimir Nabokov's Comic Quest for Reality' - Nottingham eTheses ''Vladimir Nabokov's Comic Quest for Reality' - Nottingham eTheses
- 293 - the highest degree of lucidity and wisdom. It was said above that a man's life becomes transparent at the moment of death; its incidents and events assume their correct proportions and can be evaluated. At the moment of R. 's death infinitely more than his own life lies open to his mind. His own past and past sentiments are present to him, but also the sentiments of all men, their philosophies and religions, "the entire solar system" (84), and they all fall into place and he knows more about them than he ever has. All of a sudden he sees their proportions change. What has seemed humble and negligible all along assumes "gigantic proportions" (84), and other things dwindle, and their "gigantic proportions" diminish until "the entire solar system is but a reflection in the crystal of my (or your) wrist watch" (84). As he sees the propor- tions of things change, and as humble and trivial things assume the same significance as "the shining giants of our brain"27, his experience more and more resembles that of the dying man in Sebastian Knight's The Doubtful Asphodel: And as the meaning of all things shone through their shapes, many ideas and events which had seemed of the utmost importance dwindled not to insignificance, for nothing could be insignificant now, but to the same size which other ideas and events, once denied any importance, now attained Z8 R. 's knowledge far surpasses what he can convey in words. He knows that if he could put it all down in a book and explain his "total rejection of all re- ligions ever dreamt up by man and [his] total compo- sure in the face of total death... that book would
- 294 - become no doubt a new bible and its author the founder of a new creed" (84). But this book cannot be written, "not merely because a dying man cannot write books but because that particular one would never express in one flash what can only be understood immediately" (84). This "immediate" understanding can be taken to be of the same kind as that which was discussed in connection with The Real Life of Sebastian Knight. It is not some understanding that stands at the end of a long and deliberate effort of the intellect but comes unsummoned, unexpectedly, and in a flash. It is comprehensive, it unites disparate things, it discloses their connection and the harmony they form; it has all the qualities of a mystical insight, and that is something which cannot be put in words. Words can express and convey rational and intellectual ideas or concepts, but they are insufficient for the expression of the intuitive knowledge gained in a mystical experience. R. dies taking his knowledge and his wisdom along with him. R. dies. And yet, if Nabokov's statements are to be trusted (and various elements in the novel confirm what he says) Transparent Things is one of R. 's novels. We must, then, see in R. yet another artist (after Shade) who goes through what Mr. Silbermann in The Real Life of Sebastian Knight called a dress rehearsal of death. But R. goes even a step farther than Shade does. For once, and although he knows that the future is chimeric and that death is the most chimeric part of it, he looks forward instead of back.
- Page 249 and 250: - 242 - actually sees Kinbote, lose
- Page 251 and 252: - 244 - emerges that the man whom h
- Page 253 and 254: - 246 - sions, shows that even the
- Page 255 and 256: - 248 - superficially is about. He
- Page 257 and 258: - 250 - "really" Kinbote who has wr
- Page 259 and 260: - 252 - standing' of the poem do no
- Page 261 and 262: - 254 - Shade mentions a famous fil
- Page 263 and 264: - 256 - is left-handed (180) and he
- Page 265 and 266: - 258 - The sea's a thief, whose li
- Page 267 and 268: - 260 - much a person even on the l
- Page 269 and 270: - 262 - In the relationship between
- Page 271 and 272: - 264 - even for his own death. It
- Page 273 and 274: - 266 - TRANSPARENT THINGS An old N
- Page 275 and 276: - 268 - the name as if it were simp
- Page 277 and 278: - 270- Armande that has brought him
- Page 279 and 280: - 272 - a conscious effort. Things
- Page 281 and 282: - 274 - intention either to convey
- Page 283 and 284: - 276 - past with utmost precision
- Page 285 and 286: - 278 - Hugh Person ignores a vague
- Page 287 and 288: - 280 - the wall which in his wakin
- Page 289 and 290: - 282 - thus opening the view into
- Page 291 and 292: - 284 - tain moments he positively
- Page 293 and 294: - 286 - We thought that he had in h
- Page 295 and 296: - 288 - The thought throws more lig
- Page 297 and 298: - 290 - That Nabokov does consider
- Page 299: - 292 - which strangely prefigures
- Page 303 and 304: - 296 - It probably is Mr. R. 's ph
- Page 305 and 306: - 298 - DESPAIR Despair1, though wr
- Page 307 and 308: - 300 - rendering a certain sound t
- Page 309 and 310: - 302 - I have grown much too used
- Page 311 and 312: - 304 - dimensions of artistic crea
- Page 313 and 314: - 306 - when he starts writing his
- Page 315 and 316: - 308 - in its capability of photog
- Page 317 and 318: - 310- next morning, none would bel
- Page 319 and 320: - 312 - To the end, then, he remain
- Page 321 and 322: - 314 - tangible double of himself,
- Page 323 and 324: - 316 - this attack of his second s
- Page 325 and 326: - 318 - ... the ruddy horror of my
- Page 327 and 328: - 320 - only a limited number of su
- Page 329 and 330: - 321 - BENDSINISTER INVITATIONTOAB
- Page 331 and 332: - 323 - the Dark Comedies of the Tw
- Page 333 and 334: - 325 - and that one has first to p
- Page 335 and 336: - 327 - the absurd fate he himself
- Page 337 and 338: - 329 - perhaps in some archaic let
- Page 339 and 340: - 331 - this fantasy with bits of L
- Page 341 and 342: - 333 - in the solution it offers.
- Page 343 and 344: - 335 - no more than the strange an
- Page 345 and 346: - 337 - clown (IB, 104-105). And th
- Page 347 and 348: - 339 - of the original still shine
- Page 349 and 350: - 341 - each of them. There is Mart
-<br />
294 -<br />
become no doubt a new bible and its author the founder<br />
of a new creed" (84). But this book cannot be written,<br />
"not merely because a dying man cannot write books but<br />
because that particular one would never express in<br />
one flash what can only be understood immediately" (84).<br />
This "immediate" understanding can be taken to be of<br />
the same kind as that which was discussed in connection<br />
with The Real Life of Sebastian Knight. It is<br />
not some understanding that stands at the end of a<br />
long and deliberate ef<strong>for</strong>t of the intellect but comes<br />
unsummoned, unexpectedly, and in a flash. It is comprehensive,<br />
it unites disparate things, it discloses<br />
their connection and the harmony they <strong>for</strong>m; it has<br />
all the qualities of a mystical insight, and that is<br />
something which cannot be put in words. Words can<br />
express and convey rational and intellectual ideas<br />
or concepts, but they are insufficient <strong>for</strong> the expression<br />
of the intuitive knowledge gained in a mystical<br />
experience. R. dies taking his knowledge and<br />
his wisdom along with him.<br />
R. dies. And yet, if <strong>Nabokov's</strong> statements are to<br />
be trusted (and various elements in the novel confirm<br />
what he says) Transparent Things is one of R. 's novels.<br />
We must, then, see in R. yet another artist (after<br />
Shade) who goes through what Mr. Silbermann in The<br />
Real Life of Sebastian Knight called a dress rehearsal<br />
of death. But R. goes even a step farther than<br />
Shade does. For once, and although he knows that the<br />
future is chimeric and that death is the most chimeric<br />
part of it, he looks <strong>for</strong>ward instead of back.