In VN’s novel Ada (1969) two gypsy courtesans predicted to Van that he would never have children:
What laughs, what tears, what sticky kisses, what a tumult of multitudinous plans! And what safety, what freedom of love! Two unrelated gypsy courtesans, a wild girl in a gaudy lolita, poppy-mouthed and black-downed, picked up in a café between Grasse and Nice, and another, a part-time model (you have seen her fondling a virile lipstick in Fellata ads), aptly nicknamed Swallowtail by the patrons of a Norfolk Broads floramor, had both given our hero exactly the same reason, unmentionable in a family chronicle, for considering him absolutely sterile despite his prowesses. Amused by the Hecatean diagnose, Van underwent certain tests, and although pooh-poohing the symptom as coincidental, all the doctors agreed that Van Veen might be a doughty and durable lover but could never hope for an offspring. How merrily little Ada clapped her hands! (2.6)
At the end of his sonnet Bohémiens en voyage (“Traveling Gypsies”) Baudelaire mentions the familiar domain of the future's darkness opened wide before the gypsies:
La tribu prophétique aux prunelles ardentes
Hier s'est mise en route, emportant ses petits
Sur son dos, ou livrant à leurs fiers appétits
Le trésor toujours prêt des mamelles pendantes.
Les hommes vont à pied sous leurs armes luisantes
Le long des chariots où les leurs sont blottis,
Promenant sur le ciel des yeux appesantis
Par le morne regret des chimères absentes.
Du fond de son réduit sablonneux, le grillon,
Les regardant passer, redouble sa chanson;
Cybèle, qui les aime, augmente ses verdures,
Fait couler le rocher et fleurir le désert
Devant ces voyageurs, pour lesquels est ouvert
L'empire familier des ténèbres futures.
The prophetical tribe, that ardent eyed people,
Set out last night, carrying their children
On their backs, or yielding to those fierce appetites
The ever ready treasure of pendulous breasts.
The men travel on foot with their gleaming weapons
Alongside the wagons where their kin are huddled,
Surveying the heavens with eyes rendered heavy
By a mournful regret for vanished illusions.
The cricket from the depths of his sandy retreat
Watches them as they pass, and louder grows his song;
Cybele, who loves them, increases her verdure,
Makes the desert blossom, water spurt from the rock
Before these travelers for whom is opened wide
The familiar domain of the future's darkness.
(tr. W. Aggeler)
After Demon Veen’s sword duel with Baron d’Onsky the latter marries a Bohemian lady:
Upon being questioned in Demon’s dungeon, Marina, laughing trillingly, wove a picturesque tissue of lies; then broke down, and confessed. She swore that all was over; that the Baron, a physical wreck and a spiritual Samurai, had gone to Japan forever. From a more reliable source Demon learned that the Samurai’s real destination was smart little Vatican, a Roman spa, whence he was to return to Aardvark, Massa, in a week or so. Since prudent Veen preferred killing his man in Europe (decrepit but indestructible Gamaliel was said to be doing his best to forbid duels in the Western Hemisphere — a canard or an idealistic President’s instant-coffee caprice, for nothing was to come of it after all), Demon rented the fastest petroloplane available, overtook the Baron (looking very fit) in Nice, saw him enter Gunter’s Bookshop, went in after him, and in the presence of the imperturbable and rather bored English shopkeeper, back-slapped the astonished Baron across the face with a lavender glove. The challenge was accepted; two native seconds were chosen; the Baron plumped for swords; and after a certain amount of good blood (Polish and Irish — a kind of American ‘Gory Mary’ in barroom parlance) had bespattered two hairy torsoes, the whitewashed terrace, the flight of steps leading backward to the walled garden in an amusing Douglas d’Artagnan arrangement, the apron of a quite accidental milkmaid, and the shirtsleeves of both seconds, charming Monsieur de Pastrouil and Colonel St Alin, a scoundrel, the latter gentlemen separated the panting combatants, and Skonky died, not ‘of his wounds’ (as it was viciously rumored) but of a gangrenous afterthought on the part of the least of them, possibly self-inflicted, a sting in the groin, which caused circulatory trouble, notwithstanding quite a few surgical interventions during two or three years of protracted stays at the Aardvark Hospital in Boston — a city where, incidentally, he married in 1869 our friend the Bohemian lady, now keeper of Glass Biota at the local museum. (1.2)
According to Ada, at Marina's funeral Demon (Van's and Ada's father) and d'Onsky's son, a person with only one arm, wept comme des fontaines:
‘My upper-lip space feels indecently naked.’ (He had shaved his mustache off with howls of pain in her presence). ‘And I cannot keep sucking in my belly all the time.’
‘Oh, I like you better with that nice overweight — there’s more of you. It’s the maternal gene, I suppose, because Demon grew leaner and leaner. He looked positively Quixotic when I saw him at Mother’s funeral. It was all very strange. He wore blue mourning. D’Onsky’s son, a person with only one arm, threw his remaining one around Demon and both wept comme des fontaines. Then a robed person who looked like an extra in a technicolor incarnation of Vishnu made an incomprehensible sermon. Then she went up in smoke. He said to me, sobbing: "I will not cheat the poor grubs!" Practically a couple of hours after he broke that promise we had sudden visitors at the ranch — an incredibly graceful moppet of eight, black-veiled, and a kind of duenna, also in black, with two bodyguards. The hag demanded certain fantastic sums — which Demon, she said, had not had time to pay, for "popping the hymen" — whereupon I had one of our strongest boys throw out vsyu (the entire) kompaniyu.’ (3.8)
La Fontaine de Sang ("The Fountain of Blood") and Duellum ("The Duel") are sonnets by Baudelaire. “The hymen” mentioned by the hag brings to mind not only Hymen (the god of marriage), but also Baudelaire’s Hymne à la Beauté (“Hymn to Beauty”):
Viens-tu du ciel profond ou sors-tu de l'abîme,
O Beauté? ton regard, infernal et divin,
Verse confusément le bienfait et le crime,
Et l'on peut pour cela te comparer au vin.
Tu contiens dans ton oeil le couchant et l'aurore;
Tu répands des parfums comme un soir orageux;
Tes baisers sont un philtre et ta bouche une amphore
Qui font le héros lâche et l'enfant courageux.
Sors-tu du gouffre noir ou descends-tu des astres?
Le Destin charmé suit tes jupons comme un chien;
Tu sèmes au hasard la joie et les désastres,
Et tu gouvernes tout et ne réponds de rien.
Tu marches sur des morts, Beauté, dont tu te moques;
De tes bijoux l'Horreur n'est pas le moins charmant,
Et le Meurtre, parmi tes plus chères breloques,
Sur ton ventre orgueilleux danse amoureusement.
L'éphémère ébloui vole vers toi, chandelle,
Crépite, flambe et dit: Bénissons ce flambeau!
L'amoureux pantelant incliné sur sa belle
A l'air d'un moribond caressant son tombeau.
Que tu viennes du ciel ou de l'enfer, qu'importe,
Ô Beauté! monstre énorme, effrayant, ingénu!
Si ton oeil, ton souris, ton pied, m'ouvrent la porte
D'un Infini que j'aime et n'ai jamais connu?
De Satan ou de Dieu, qu'importe? Ange ou Sirène,
Qu'importe, si tu rends, — fée aux yeux de velours,
Rythme, parfum, lueur, ô mon unique reine! —
L'univers moins hideux et les instants moins lourds?
Do you come from Heaven or rise from the abyss,
Beauty? Your gaze, divine and infernal,
Pours out confusedly benevolence and crime,
And one may for that, compare you to wine.
You contain in your eyes the sunset and the dawn;
You scatter perfumes like a stormy night;
Your kisses are a philtre, your mouth an amphora,
Which make the hero weak and the child courageous.
Do you come from the stars or rise from the black pit?
Destiny, bewitched, follows your skirts like a dog;
You sow at random joy and disaster,
And you govern all things but answer for nothing.
You walk upon corpses which you mock, O Beauty!
Of your jewels Horror is not the least charming,
And Murder, among your dearest trinkets,
Dances amorously upon your proud belly.
The dazzled moth flies toward you, O candle!
Crepitates, flames and says: "Blessed be this flambeau!"
The panting lover bending o'er his fair one
Looks like a dying man caressing his own tomb,
Whether you come from heaven or from hell, who cares,
O Beauty! Huge, fearful, ingenuous monster!
If your regard, your smile, your foot, open for me
An Infinite I love but have not ever known?
From God or Satan, who cares? Angel or Siren,
Who cares, if you make, — fay with the velvet eyes,
Rhythm, perfume, glimmer; my one and only queen!
The world less hideous, the minutes less leaden?
One is tempted to read Ange ou Sirène (Angel or Siren) as Ange ou Sirine. Describing his first novel, Letters from Terra, Van mentions an obscene ancient Arab, expounder of anagrammatic dreams, Ben Sirine:
The only other compliment was paid to poor Voltemand in a little Manhattan magazine (The Village Eyebrow) by the poet Max Mispel (another botanical name — ‘medlar’ in English), member of the German Department at Goluba University. Herr Mispel, who liked to air his authors, discerned in Letters from Terra the influence of Osberg (Spanish writer of pretentious fairy tales and mystico-allegoric anecdotes, highly esteemed by short-shift thesialists) as well as that of an obscene ancient Arab, expounder of anagrammatic dreams, Ben Sirine, thus transliterated by Captain de Roux, according to Burton in his adaptation of Nefzawi’s treatise on the best method of mating with obese or hunchbacked females (The Perfumed Garden, Panther edition, p.187, a copy given to ninety-three-year-old Baron Van Veen by his ribald physician Professor Lagosse). His critique ended as follows: ‘If Mr Voltemand (or Voltimand or Mandalatov) is a psychiatrist, as I think he might be, then I pity his patients, while admiring his talent.’
On Demonia (aka Antiterra, Earth’s twin planet on which Ada is set) VN’s Lolita (1955) is known as The Gitanilla, a novel by the Spanish writer Osberg:
For the big picnic on Ada’s twelfth birthday and Ida’s forty-second jour de fête, the child was permitted to wear her lolita (thus dubbed after the little Andalusian gipsy of that name in Osberg’s novel and pronounced, incidentally, with a Spanish ‘t,’ not a thick English one), a rather long, but very airy and ample, black skirt, with red poppies or peonies, ‘deficient in botanical reality,’ as she grandly expressed it, not yet knowing that reality and natural science are synonymous in the terms of this, and only this, dream. (1.13)