Invitation to a Beheading begins with the announcement that its fragile hero, Cincinnatus C., has been sentenced to death for the crime of "gnostic turpitude": in a place where all citizens are required to be transparent, he is opaque. The principal characteristic of this world is its arbitrariness; the condemned man's only privilege is to know the time of his death-but the executioners keep even this from him, turning every day into a day of execution. As the story unfolds, the reader discovers with increasing discomfort the artificial texture of this strange place. The moon from the window is fake; so is the spider in the corner, which, according to convention, must become the prisoner's faithful companion. The director of the jail, the jailer and the defence lawyer are all the same man, and keep changing places. The most important character, the executioner, is first introduced to the prisoner under another name and as a fellow prisoner: M'sieur Pierre. The executioner and the condemned man must learn to love each other and cooperate in the act of execution, which will be celebrated in a gaudy feast. In this staged world, Cincinnatus's only window to another universe is his writing.

The world of the novel is one of empty rituals. Every act is bereft of substance and significance, and even death becomes a spectacle for which the good citizens buy tickets. It is only through these empty rituals that brutality becomes possible. In another Nabokov novel, The Real Life of Sebastian Knight, Sebastian's brother discovers two seemingly incongruous pictures in his dead brother's library: a pretty, curly-haired child playing with a dog and a Chinese man in the act of being beheaded. The two pictures remind us of the close relation between banality and brutality. Nabokov had a special Russian term for this: poshlust.

Poshlust, Nabokov explains, "is not only the obviously trashy but mainly the falsely important, the falsely beautiful, the falsely clever, the falsely attractive." Yes, there are many examples you can bring from everyday life, from the politicians' sugary speeches to certain writers' proclamations to chickens. Chickens? You know, the ones the street vendors sell nowadays-if you lived in Tehran, you couldn't possibly miss them. The ones they dip in paint-shocking pink, brilliant red or turquoise blue-in order to make them more attractive. Or the plastic flowers, the bright pink-and-blue artificial gladiolas carted out at the university both for mourning and for celebration.

What Nabokov creates for us in Invitation to a Beheading is not the actual physical pain and torture of a totalitarian regime but the nightmarish quality of living in an atmosphere of perpetual dread. Cincinnatus C. is frail, he is passive, he is a hero without knowing or acknowledging it: he fights with his instincts, and his acts of writing are his means of escape. He is a hero because he refuses to become like all the rest.

Unlike in other utopian novels, the forces of evil here are not omnipotent; Nabokov shows us their frailty as well. They are ridiculous and they can be defeated, and this does not lessen the tragedy-the waste. Invitation to a Beheading is written from the point of view of the victim, one who ultimately sees the absurd sham of his persecutors and who must retreat into himself in order to survive.

extracted from Azar Nafisi's "Reading Lolita in Tehran":