Beheading in Analyzing the Biblical

Beheading In analyzing the biblical allusions of the novel "Invitation to a Beheading" written by Vladimir Nabokov to numerous verses in the New Testament a remarkable number of the allusions are quite evident, even from the very beginning of the book. Chapter one of 'Invitation' starts with Cincinnatus being pronounced upon with the sentence of death. This scene is remarkably similar to St. John 19:16 that states; "delivered he him therefore unto them to be crucified.

And they took Jesus, and led him away." Cincinnatus is also led away and as he does so, in a scene similar to Christ as he is led towards his crucifixion, stumbles as one who is eternally weary.

Two other scriptural allusions can also be found on the very first page, those are; when Cincinnatus is depicted as a child, "like a child who has just learned to walk," and also when he is starting to fall as portrayed with this sentence; "or as if he were about to fall through like a man who is walking on water only to have a sudden doubt, but is this possible?" Many times in the New Testament Jesus admonishes the crowds and congregations with the words, 'like unto a child', and many Christians are familiar with Peter walking on water at the behest of his Lord, only to suddenly have a doubt.

Christ himself also walked on water as evidence can be found in St. Mark 6: 49-50. There it is stated; "But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out: For they saw him and were troubled.

And immediately he talked with them, and saith unto them, Be of good cheer: it is I; be not afraid." Cincinnatus seems to be weary and despaired in comparison with Christ, but also maintains a sense of just who he is, and what he represents to many people.

He seems to have accepted the inevitable though he does so with a sense of premonition which is displayed on page 13 when Cincinnatus states; "After all I had premonitions, had premonitions of this finale." Jesus also had premonitions of his finale, even going so far as to accept the inevitable death that he knew was his to bear.

In Mark 14:25 Jesus tells the disciples; "Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God." On page 14 we find the prison director entering the scene, much like the Chief Judge does when condemning Christ.

Cincinnatus is presented with the prison director whose face is "selected without love" and whose bearing is one that is very upright and somewhat self-righteous, being described as one who; "was dressed as always in a frock coat and held himself exquisitely straight, chest out, one hand in his bosom, the other behind his back." The reader can almost imagine the same scene as the Chief Judges confront Christ as they led him to Pilate.

In Mark 15:3 is found; "and the chief judges accused him on many things, but he answered them nothing." The scenario can be imagined where any of the chief judges might be treating Christ with complete contempt much like the director does to Cincinnatus as the director devours the food brought for Cincinnatus' last meal. A chief judge could do no less and still be seen as the ultimate epitomy of hypocrisy.

At the same time, the director attempts to distance himself from the reality of the situation by proclaiming that he has nothing to do with it. The director says on page 14, "Unfortunately, I myself do not know. I am always informed at the last moment." Even though the chief judges in the New Testament are the primary reason for Christ's crucifixion they, like the prison director and Cincinnatus, take no responsibility for Jesus sentence, bringing him before Herod and Pilate for a punishment of death.

Shortly after the director has given Cincinnatus leave, we find another allusion to the New Testament, when Cincinnatus dreams of going through the outside gates and finding himself on a hill described in the following manner; "Leaving behind the misty mass of the fortress he began to slide down a steep, dewy bank of turf, reached a pale path beneath cliffs." This could be in direct reference to Gethsemane when Jesus left the disciples to pray, telling them in Mark 14: 34-35 "saith unto them, My soul is exceeding sorrowful unto death: tarry ye hear and watch.

And he went forward a little, and fell on the ground." The reader can almost imagine the same scene in both 'Invitation' and Gethsemane. As a side note, it is ironic to find that Vladimir appropriately named the street Cincinnatus is traveling at this point "Garden Street" in a none too oblique reference to the Garden of Gethsemane. The chapter ends with Cincinnatus recalling the beauty of Marthe, his love, his wife in much the same way that Christ could have been remembering Mary Magdeline.

Again, ironically perhaps, Vladimir chooses to use a name similar to the one with which Christ was oftentimes related. The second chapter starts out much like the first in comparing Cincinnatus and Christ. This chapter does so from a viewpoint past, and concentrates on both the individuals at a time when they were in their youth. Christ in his childhood is depicted as somehow above the rest of the children he may have associate with.

In Luke 2:49 Jesus tells his mother and father, who had been desperately seeking him fearing him lost, "How is it that ye sought me? Wist ye not that I must be about my Father's business?" Cincinnatus also seems to be set apart from the other children during his childhood, even going so far as to describe much of his learning as an exercise in maintaining a distance between Cincinnatus and the other students.

In chapter two of 'Invitation' a childhood classroom experience is described in the following manner; "Sometimes, in the midst of a sudden silence, the teacher in chagrined perplexity, would gather up all the reserves of skin around the eyes, gaze at him for a long while, and finally say: What is wrong with you Cincinnatus?" In the 'Invitation' gives us another allusion to the similarities between the youth of Cincinnatus and the youth of Christ by further emphasizing the way each may have sensed (and certainly known in Christ' case) of where they had come from.

This is portrayed by, "What stars. What thought and sadness up above, and what ignorance below." This is a phenomenal statement written by Vladimir and when pondered can be seen as a direct portrayal of Christ's, as well as Cincinnatus', way of thinking. A finds Cincinnatus back in his current cell reading the lines left behind by previous occupants, many of which play a semi-important role in his soon to be ended life.

One that seems especially poignant again leads the reader to notice the similarity the line could show between the 'Invitation' and the New Testament. The statement reads, "Measure me while I live - after it will be too late." This statement can be true both of the life of Cincinnatus as well as the life of Christ. Shortly after this reading of the wall, we finally see Cincinnatus bemoaning his impending death.

The words are not the exact same as in the New Testament, but the meaning is the same reading in this way, "But how I don't want to die. My soul has burrowed under the pillow.

Oh I don't want to." This statement can be compared to Christ' prayer to his father in heaven found in Mark 14: 36, "And he said, Abba, Father, all things are possible unto thee; take away this cup from me." On page thirty of the 'Invitation' we find another in the long list of comparative allusions of the story and the New Testament when it is stated that the city fathers had cautiously brought Cincinnatus to be tested for abnormalities, much like Christ was by the Pharisees and the Saducees.

The comparison is simple when written in the following manner as found on page 30; "together with this memorandum the city fathers also examined the old complaints that had been made from time to time by the more perceptive of his colleagues at the workshop.

The chairman of the education committee and certain other officials took turns locking themselves up with him and making on him the tests prescribed by law." The reader can almost see the chief judges, Pharisees and Saducees making accusations against Christ while diligently searching for a way to have him crucified, while still striving to maintain a sense of outward righteousness in doing so. On page thirty nine we find that the director has returned and has the gall to tell Cincinnatus that the public, "and all.