“Oh, if only I could create a majestic, positive, holy figure!” (On Peculiarities of Sacralization of Gogol’s and Dostoyevsky’s works from Their Late Periods of Writing)

N. Skvira
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Abstract

The paper deals with Gogol’s “Dead Souls” and Dostoyevsky’s “The Brothers Karamazov”. The author investigates main ideas, motives, plot coincidences, which are core for the works. The word of the Holy Scripture clearly permeates the language of the works by Gogol and Dostoyevsky, forming the stylistic direction of the narrative with its inherent didacticism and emphasizing the credibility of the original Source. The aim of the Bible intertext is to sacralize the whole of the text. The writers’ techniques of retrospection enhance the reader’s attention and actualize pivotal biblical formulas. The researcher states that some episodes of “The Village of Stepanchikovo and Its Inhabitants” by Dostoyevsky cover the ideas of “Selected Passages from Correspondence with Friends” by Gogol, and also extend the content components of the statements articulated by the heroes’ of the second volume of “Dead Souls”. The chapter of “The Brothers Karamazov” called “Conversations and Exhortations of Father Zosima” by its style, didactic pathos, plot, motive combinations and the names of the sub-chapters reminds “Selected Passages from Correspondence with Friends”. Gogol’s phrase “Love us black, anyone can love us white” repeatedly echoes in the replicas of the characters of “The Brothers Karamazov” and becomes universalized to the formula: “Love a man even in his sin, for that is the semblance of Divine Love and is the highest love on earth. Love all God’s creation… If you love everything, you will perceive the divine mystery in things…  And you will come at last to love the whole world with an all-embracing love”. The image of Troyka (Carriage-and-Three) makes the image of Russia in the studied works by Gogol and Dostoevsky more profound, accumulating the core idea of the writers – the revival of society. ‘Gesture situations’ allow the writers to describe a psychological image of the characters in detail and to relate their spiritual movement with a millenary dimension of existence.
“啊,要是我能塑造出一个庄严、积极、神圣的形象就好了!(从果戈理和陀思妥耶夫斯基晚年作品的神圣化特点看)
本文分析了果戈理的《死魂》和陀思妥耶夫斯基的《卡拉马佐夫兄弟》。作者考察了作品的主旨、动机和情节巧合,这些都是作品的核心。《圣经》的话语清晰地渗透在果戈理和陀思妥耶夫斯基作品的语言中,以其固有的说教性形成叙事的文体方向,强调源头的可信性。圣经互文的目的是将整篇经文神圣化。作者的回顾技巧提高了读者的注意力,并实现了关键的圣经公式。研究人员指出,陀思妥耶夫斯基的《斯捷潘奇科沃村及其居民》中的一些章节涵盖了果戈理的《与朋友通信选段》的思想,并且还扩展了《死魂》第二卷中英雄们所表达的言论的内容组成部分。《卡拉马佐夫兄弟》这一章被称为“佐西马神父的对话和劝诫”,其风格、说教的悲怆、情节、动机组合和分章节的名称让人想起《与朋友通信选段》。果戈理的那句话“爱我们黑人,任何人都可以爱我们白人”在《卡拉马佐夫兄弟》(the Brothers Karamazov)人物的复制品中反复回响,并被普遍化为这样的公式:“爱一个人,即使他有罪,因为那是神圣之爱的外表,是地球上最高的爱。”爱上帝所创造的一切……如果你爱一切,你就会发现事物中的神圣奥秘……最后你会以一种包容一切的爱来爱整个世界。”“三驾马车”的形象使果戈理和陀思妥耶夫斯基所研究的俄罗斯形象更加深刻,积累了作家的核心思想——社会的复兴。“手势情境”允许作者详细描述人物的心理形象,并将他们的精神运动与千年存在的维度联系起来。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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