''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

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- 332 - a Beheading, on which, therefore, this chapter will concentrate, the apparently political contents gradually assume metaphysical dimensions, which demand that one should see these novels, too, in connection with Nabokov's quest for reality, and just as gradually the totalitarian theme is "converted into the stuff 19 of [fables] about art and artifice. " The metaphysical dimension of Invitation to a Beheading becomes obvious when one looks at what Cincinnatus' crime consists in. He is a riddle to the others, "a lone dark obstacle" (IB, 21) because he has thoughts that the others do not understand: he is not content to accept the world in which the others live quite happi. ly as in any way perfect or beautiful. The world which to them represents ultimate reality appears to him ridiculously unreal. It is a world of "ignorence" (IB, 22), composed of "senseless visions, bad dreams, dregs of delirium,, the drivel of nightmare" (IB, 32); it is peopled by "spectres, werewolves, parodies" (IB, 36); and it is governed by "calamity, horror, madness... " (IB, 82). This puts Invitation to a Beheading in a line with Transparent Things and Ada, which, in the last analysis, also question the reality of the world in which we find ourselves, and which are concerned with opening ways out of the irreality that surrounds, us and discovering means of coming to an understanding of the ultimate reality beyond human existence. Invitation to a Beheading rivals only Ada in the depressing picture it paints of life, and it resembles Transparent Things

- 333 - in the solution it offers. Cincinnatus has an intuitive knowledge that there is more behind things than the ordinary mind can grasp und put into words. He knows intuitively that the world he lives in is no more than a shabby reproduc- tion, "a clumsy copy" (IB, 84) of some wonderful orig- inal that exists somewhere and for which he longs: a realm of "stars" and "thoughts and sadness" (IB, 22), where "time takes shape according to one's pleasure, like a figured rug whose folds can be gathered in such a way that two designs will meet" (IB, 85), where "the gaze of men glows with inimitable understanding", where "everything strikes one by its bewitching evidence, by the simplicity of good", where "the freaks that are tortured here walk unmolested" (IB, 85). That is real- ity for Cincinnatus, not this "so-called world" (IB, 62), in which he finds himself only "through an error" (IB, 82). Cincinnatus had knowledge of. all this even as a child, perhaps an even better knowledge than now, for that place, where the beautiful originals of this world are, is the "native realm" of his soul (IB, 84). The mind and soul of the child was nearer its native realm, thus nearer reality, than the mind of the adult who has been worn down by "continual uneasiness, conceal- ment of my knowledge, pretence, fear" (I, 86). His dreams, however, bring him a knowledge of that world that can be said to equal the child's: ... ever since my childhood I have had dreams... In my dreams the world was ennobled, spiritualized; people whom in

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333<br />

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in the solution it offers.<br />

Cincinnatus has an intuitive knowledge that there<br />

is more behind things than the ordinary mind can grasp<br />

und put into words. He knows intuitively that the<br />

world he lives in is no more than a shabby reproduc-<br />

tion, "a clumsy copy" (IB, 84) of some wonderful orig-<br />

inal that exists somewhere and <strong>for</strong> which he longs: a<br />

realm of "stars" and "thoughts and sadness" (IB, 22),<br />

where "time takes shape according to one's pleasure,<br />

like a figured rug whose folds can be gathered in such<br />

a way that two designs will meet" (IB, 85), where "the<br />

gaze of men glows with inimitable understanding", where<br />

"everything strikes one by its bewitching evidence,<br />

by the simplicity of good", where "the freaks that are<br />

tortured here walk unmolested" (IB, 85). That is real-<br />

ity <strong>for</strong> Cincinnatus, not this "so-called world" (IB, 62),<br />

in which he finds himself only "through an error"<br />

(IB, 82).<br />

Cincinnatus had knowledge of. all this even as a<br />

child, perhaps an even better knowledge than now, <strong>for</strong><br />

that place, where the beautiful originals of this world<br />

are, is the "native realm" of his soul (IB, 84). The<br />

mind and soul of the child was nearer its native realm,<br />

thus nearer reality, than the mind of the adult who<br />

has been worn down by "continual uneasiness, conceal-<br />

ment of my knowledge, pretence, fear" (I, 86).<br />

His dreams, however, bring him a knowledge of that<br />

world that can be said to equal the child's:<br />

... ever since my childhood I have had<br />

dreams... In my dreams the world was ennobled,<br />

spiritualized; people whom in

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