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However, a conception of the novel as operating on two distinct levels both clarifies these symbolic patterns and suggests that the Christ parallel is a Biblical allusion that has been undervalued. Indeed, a number of allusions and images that Gregg excludes from his discussion reveal a more complete integration of the Christ parallel throughout the novel.
An understanding of the novel as functioning on separate levels helps to categorize its numerous Biblical references and images into two independent patterns: The first level concerns the way in which the characters themselves, the Numbers of OneState, view the series of events in the novel, notably the rebellious actions of I This level is comparable to Paradise, and, as mentioned above, the Numbers go so far as to liken their society to Eden of Genesis: Similar to her Biblical counterpart, I plays the seductress and convinces D, Adam, to rebel against OneState by joining the Mephi cause and tasting the freedom of beyond the Green Wall.
Zamyatin wrote We as an imitation of, perhaps even a warning against, the totalitarian tendencies he perceived in the Soviet Union following the Revolution.
Indeed, the novel is tragic—to the reader, not the Numbers of OneState—because D, I, and her band fail in their revolt for freedom. On this second level, the Christ parallel is a more accurate allusion than that of Paradise; for I develops not as the figure responsible for the condemnation of humankind but the one responsible for its redemption—or, at least, attempted redemption.
The parallel between I and Christ is a connection Gregg overlooks, despite substantial evidence in the novel for its support. Gregg, rather, argues for the shifting of D between the roles of Adam and Christ. Yet, equally arguably, I maintains silence when facing the questioning of the Benefactor, who demands the names of her cohorts, and suffering the torture of the Bell: However, he overlooks an important point: This point supports a triumph of freedom with the help of D and, most notably, I, either both acting as parallels to Christ or as parallels to Christ and disciple a categorization for D- explored later in this paper.
Zamyatin even provides direct textual evidence in support of this point: Furthermore, as Gregg admits, the mere idea that D- undergoes the operation to ensure the enslavement of OneState is paradoxical, contradicting the message of freedom surrounding the sacrifice of Christ; conversely, I remains true to her message of freedom through the end, refusing to betray her cause in her state of silence.
The actions that link I to Christ, and result in her condemnation by OneState, largely concern her rebellious behavior, apparent on both levels of the novel; for, as Eve she threatens the perfect system of OneState and, as Christ, the imperfect system. Her cry for freedom is heard in her rally with the Mephi beyond the Green Wall: Yet, after establishing a relationship with I, D- writes of a different kind of fulfillment: If only you knew how full I am!
Indeed, I literally, through her love, gives D a soul In knowing the true happiness that accompanies love, D looks back on the so-called happiness guaranteed by OneState with doubt.
The theme of sacrifice is directly introduced by D when he compares his situation to that of the Old Testament figure Abraham, referring to the Biblical story of the Sacrifice of Isaac. To elaborate, D perceives his feelings upon discovering that S is an ally of the Mephi as similar to those Abraham must have felt when, in the moment before he took a blade to his son as a sacrifice to God, an angel swooped down from the heavens to stop him.
God allowed Abraham to sacrifice a ram instead of his son Gen. This image cannot simply be regarded as coincidence when one considers the role of the Guardians in capturing I and her band. Indeed, the image of the thorns serves as a Biblical reference; for, just as Jesus was made to suffer under a crown of thorns, I is fated to suffer the torture of the Bell after her capture by the Guardians: In the end, one may argue that though I as Christ is the martyred figure, her death brings no salvation, a central theme in the Christian faith.
The messages of hope for freedom and the legacy of I, though less emphasized than their Biblical counterparts, exist nonetheless, together with the themes of sacrifice and suffering, underscoring the role of I as the Christ-figure.
In a conversation when D is summoned to the Benefactor after the failure of the Mephi mission, the ruler of OneState discusses the crucifixion of Christ and the equal roles of executioner and onlooker: With I strongly established as the Christ-figure, the classification of D as the role of disciple logically follows.
This categorization, like that of I as Christ, shows a more successful integration into the novel than Gregg has claimed for that of D as the Christ figure. A case for D in the role of disciple is conceivably more accurate.
In his analysis of the X-factor, Barratt provides strong support for the role of D as disciple to I Zamyatin Indeed, like Peter, who thrice denied Christ after the crucifixion, D betrays the Mephi cause: Barratt observes another betrayal of I by D, this time akin to that of Judas.
By infusing his work with two distinct and contradictory levels of meaning—a view of Paradise, as observed by the Numbers of OneState and an attempt at redemption, as viewed by the reader—Zamyatin was masterfully able to construct simultaneous Biblical patterns within the framework of one narrative.
Ultimately, the patterns are not intended to confuse but to offer greater meaning to the text. The message, like the structure, is complex; for, to the Numbers of OneState, We is the account of an established Paradise threatened by the forces of evil, and, to the reader, it is the account of a fallen world confronted with the hope for redemption.
Christ is said to have ascended into heaven and been seated at the right hand of God the Almighty Mk. The Bible records that Jesus had twelve apostles, and the capture of twelve Mephi is significant in that it indicates that I, their leader, parallels Christ, the leader of the twelve apostles Mk.
The narrator describes the group as drinking from a communal cup Zamyatin — This sharing of the cup may allude to the Last Supper, during which Christ discussed his future sacrifice, symbolized by the shared chalice Mk.
Further, as Christ perceived his capture, so I knows that her demise is approaching and possibly sacrifices herself to see D one last time:An analysis of the role of i and o 90 in zamyatins Silver and unitary Jerrome begs his oriflamations warns excuses in an analysis of the topic of the flow jet supplies the sense of clockwise.
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