According to John Ray, Jr. (in VN’s novel Lolita, 1955, the author of the Foreword to Humbert’s manuscript), Humbert Humbert had died in legal captivity, of coronary thrombosis, on November 16, 1952, a few days before his trial was scheduled to start:
“Lolita, or the Confession of a White Widowed Male,” such were the two titles under which the writer of the present note received the strange pages it preambulates. “Humbert Humbert,” their author, had died in legal captivity, of coronary thrombosis, on November 16, 1952, a few days before his trial was scheduled to start. His lawyer, my good friend and relation, Clarence Choate Clark, Esq., now of the District of Columbia bar, in asking me to edit the manuscript, based his request on a clause in his client’s will which empowered my eminent cousin to use the discretion in all matters pertaining to the preparation of “Lolita” for print. Mr. Clark’s decision may have been influenced by the fact that the editor of his choice had just been awarded the Poling Prize for a modest work (“Do the Senses make Sense?”) wherein certain morbid states and perversions had been discussed.
In a letter of November 16, 1900, to Suvorin (the publisher of Novoe Vremya newspaper) Chekhov says that he learnt from the newspapers that Suvorin’s daughter Nastya had married:
Из газет я узнал, что Настя вышла замуж. Поздравляю Вас, Анну Ивановну и Настю, желаю от души и от чистого сердца счастья. К Вашей семье я привязан почти как к своей, и в искренность моего пожелания Вы можете верить.
On November 12, 1900, Anastasia Suvorin (who was enamored with Chekhov) married lieutenant S. V. Myasoedov-Ivanov, a son of Deputy Minister of Communications:
Сегодня, 12-го ноября в церкви департамента уделов состоялось бракосочетание дочери издателя „Нового времени“ А. С. Суворина, Ан. Ал. Сувориной, с сыном товарища министра путей сообщения В. А. Мясоедова-Иванова, лейтенантом С. В. Мясоедовым-Ивановым. (Novoe Vremya, Nov. 13, 1900).
In the same letter of Nov. 16, 1900, Chekhov tells Suvorin that a cough prevented him from coming to St. Petersburg:
Я в Москве. Был здоров, даже очень, а теперь опять стал покашливать. Пора уезжать. Если Вы телеграфируете мне, что теперь или через неделю будете в Москве, то я не уеду, а подожду Вас. Очень хочется повидаться. Хотел я поехать дня на три к Вам в Петербург, да остановил кашель.
In a letter of November 12, 1889, to Suvorin (who invited Chekhov to St. Petersburg) Chekhov says that he is frightened by the thought of 343 visits that he will have to make in Petersburg:
Я бы с удовольствием приехал к Вам повидаться, да меня пугает мысль о 343 визитах, которые мне придется делать в Петербурге.
343 visits bring to mind the number 342 that reappears in Lolita three times. 342 Lawn Street is the address of the Haze house in Ramsdale. 342 is Humbert Humbert's and Lolita's room in The Enchanted Hunters (a hotel in Briceland where they spend their first night together). According to Humbert Humbert, between July 5 and November 18, 1949, he registered (if not actually stayed) at 342 hotels, motels and tourist homes.
342 + 1 = 343; 365 + 1 = 366. 1860 (the year of Chekhov's birth), 1900 (1 + 1899, the year of VN's birth), 1904 (the year of Chekhov’s death) and 1952 (the year of Humbert's and Lolita's death) were leap years (a leap year has 366 days). 1952 + 1 = 1953 (the year of Stalin's death)
In the same letter of Nov. 12, 1889, Chekhov calls his story Uchitel’ slovesnosti (“The Teacher of Literature,” 1894) “an unserious trifle from the life of provincial guinea pigs:”
Посылаю рассказ для фельетона. Несерьезный пустячок из жизни провинциальных морских свинок. Простите мне баловство... Между прочим, сей рассказ имеет свою смешную историю. Я имел в виду кончить его так, чтобы от моих героев мокрого места не осталось, но нелегкая дернула меня прочесть вслух нашим; все взмолились: пощади! пощади! Я пощадил своих героев, и потому рассказ вышел так кисел. В фельетон он влезет, а если не влезет, то придется мне сократить его...
Describing a polar expedition in which he participated, Humbert Humbert mentions the plump, glossy little Eskimo girls with their fish smell, hideous raven hair and guinea pig faces:
Divorce proceedings delayed my voyage, and the gloom of yet another World War had settled upon the globe when, after a winter of ennui and pneumonia in Portugal, I at last reached the States. In New York I eagerly accepted the soft job fate offered me: it consisted mainly of thinking up and editing perfume ads. I welcomed its desultory character and pseudoliterary aspects, attending to it whenever I had nothing better to do. On the other hand, I was urged by a war-time university in New York to complete my comparative history of French literature for English-speaking students. The first volume took me a couple of years during which I put in seldom less than fifteen hours of work daily. As I look back on those days, I see them divided tidily into ample light and narrow shade: the light pertaining to the solace of research in palatial libraries, the shade to my excruciating desires and insomnias of which enough has been said. Knowing me by now, the reader can easily imagine how dusty and hot I got, trying to catch a glimpse of nymphets (alas, always remote) playing in Central Park, and how repulsed I was by the glitter of deodorized career girls that a gay dog in one of the offices kept unloading upon me. Let us skip all that. A dreadful breakdown sent me to a sanatorium for more than a year; I went back to my work – only to be hospitalized again.
Robust outdoor life seemed to promise me some relief. One of my favorite doctors, a charming cynical chap with a little brown beard, had a brother, and this brother was about to lead an expedition into arctic Canada. I was attached to it as a “recorder of psychic reactions.” With two young botanists and an old carpenter I shared now and then (never very successfully) the favors of one of our nutritionists, a Dr. Anita Johnson – who was soon flown back, I am glad to say. I had little notion of what object the expedition was pursuing. Judging by the number of meteorologists upon it, we may have been tracking to its lair (somewhere on Prince of Wales’ Island, I understand) the wandering and wobbly north magnetic pole. One group, jointly with the Canadians, established a weather station on Pierre Point in Melville Sound. Another group, equally misguided, collected plankton. A third studied tuberculosis in the tundra. Bert, a film photographer – an insecure fellow with whom at one time I was made to partake in a good deal of menial work (he, too, had some psychic troubles)maintained that the big men on our team, the real leaders we never saw, were mainly engaged in checking the influence of climatic amelioration on the coats of the arctic fox.
We lived in prefabricated timber cabins amid a Pre-Cambrian world of granite. We had heaps of supplies – the Reader’s Digest, an ice cream mixer, chemical toilets, paper caps for Christmas. My health improved wonderfully in spite or because of all the fantastic blankness and boredom. Surrounded by such dejected vegetation as willow scrub and lichens; permeated, and, I suppose, cleansed by a whistling gale; seated on a boulder under a completely translucent sky (through which, however, nothing of importance showed), I felt curiously aloof from my own self. No temptations maddened me. The plump, glossy little Eskimo girls with their fish smell, hideous raven hair and guinea pig faces, evoked even less desire in me than Dr. Johnson had. Nymphets do not occur in polar regions.
I left my betters the task of analyzing glacial drifts, drumlins, and gremlins, and kremlins, and for a time tried to jot down what I fondly thought were “reactions” (I noticed, for instance, that dreams under the midnight sun tended to be highly colored, and this my friend the photographer confirmed). I was also supposed to quiz my various companions on a number of important matters, such as nostalgia, fear of unknown animals, food-fantasies, nocturnal emissions, hobbies, choice of radio programs, changes in outlook and so forth. Everybody got so fed up with this that I soon dropped the project completely, and only toward the end of my twenty months of cold labor (as one of the botanists jocosely put it) concocted a perfectly spurious and very racy report that the reader will find published in the Annals of Adult Psychophysics for 1945 or 1946, as well as in the issue of Arctic Explorations devoted to that particular expedition; which, in conclusion, was not really concerned with Victoria Island copper or anything like that, as I learned later from my genial doctor; for the nature of its real purpose was what is termed “hush-hush,” and so let me add merely that whatever it was, that purpose was admirably achieved.
The reader will regret to learn that soon after my return to civilization I had another bout with insanity (if to melancholia and a sense of insufferable oppression that cruel term must be applied). I owe my complete restoration to a discovery I made while being treated at that particular very expensive sanatorium. I discovered there was an endless source of robust enjoyment in trifling with psychiatrists: cunningly leading them on; never letting them see that you know all the tricks of the trade; inventing for them elaborate dreams, pure classics in style (which make them , the dream-extortionists, dream and wake up shrieking); teasing them with fake “primal scenes”; and never allowing them the slightest glimpse of one’s real sexual predicament. By bribing a nurse I won access to some files and discovered, with glee, cards calling me “potentially homosexual” and “totally impotent.” The sport was so excellent, its results – in my case – so ruddy that I stayed on for a whole month after I was quite well (sleeping admirably and eating like a schoolgirl). And then I added another week just for the pleasure of taking on a powerful newcomer, a displaced (and, surely, deranged) celebrity, known for his knack of making patients believe they had witnessed their own conception. (1.9)
In a letter of Nov. 26, 1896, to Vladimir Nemirovich-Danchenko Chekhov mentions tundra and Eskimos:
Милый друг, отвечаю на главную суть твоего письма — почему мы вообще так редко ведем серьезные разговоры. Когда люди молчат, то это значит, что им не о чем говорить или что они стесняются. О чем говорить? У нас нет политики, у нас нет ни общественной, ни кружковой, ни даже уличной жизни, наше городское существование бедно, однообразно, тягуче, неинтересно — и говорить об этом так же скучно, как переписываться с Луговым. Ты скажешь, что мы литераторы и что это уже само по себе делает нашу жизнь богатой. Так ли? Мы увязли в нашу профессию по уши, она исподволь изолировала нас от внешнего мира — и в результате у нас мало свободного времени, мало денег, мало книг, мы мало и неохотно читаем, мало слышим, редко уезжаем... Говорить о литературе? Но ведь мы о ней уже говорили... Каждый год одно и то же, одно и то же, и всё, что мы обыкновенно говорим о литературе, сводится к тому, кто написал лучше и кто хуже; разговоры же на более общие, более широкие темы никогда не клеятся, потому что когда кругом тебя тундра и эскимосы, то общие идеи, как неприменимые к настоящему, так же быстро расплываются и ускользают, как мысли о вечном блаженстве. Говорить о своей личной жизни? Да, это иногда может быть интересно, и мы, пожалуй, поговорили бы, но тут уж мы стесняемся, мы скрытны, неискренни, нас удерживает инстинкт самосохранения, и мы боимся. Мы боимся, что во время нашего разговора нас подслушает какой-нибудь некультурный эскимос, который нас не любит и которого мы тоже не любим; я лично боюсь, что мой приятель Сергеенко, ум которого тебе нравится, во всех вагонах и домах будет громко, подняв кверху палец, решать вопрос, почему я сошелся с N в то время, как меня любит Z. Я боюсь нашей морали, боюсь наших дам... Короче, в нашем молчании, в несерьезности и в неинтересности наших бесед не обвиняй ни себя, ни меня, а обвиняй, как говорит критика, «эпоху», обвиняй климат, пространство, что хочешь, и предоставь обстоятельства их собственному роковому, неумолимому течению, уповая на лучшее будущее.
Dear friend, I am answering the chief substance of your letter—the question why we so rarely talk of serious subjects. When people are silent, it is because they have nothing to talk about or because they are ill at ease. What is there to talk about? We have no politics, we have neither public life nor club life, nor even a life of the streets; our civic existence is poor, monotonous, burdensome, and uninteresting—and to talk is as boring as corresponding with Lugovoy. You say that we are literary men, and that of itself makes our life a rich one. Is that so? We are stuck in our profession up to our ears, it has gradually isolated us from the external world, and the upshot of it is that we have little free time, little money, few books, we read little and reluctantly, we hear little, we rarely go anywhere. Should we talk about literature? ... But we have talked about it already. Every year it’s the same thing again and again, and all we usually say about literature may be reduced to discussing who write better, and who write worse. Conversations upon wider and more general topics never catch on, because when you have tundra and Eskimos all round you, general ideas, being so inappropriate to the reality, quickly lose shape and slip away like thoughts of eternal bliss. Should we talk of personal life? Yes, that may sometimes be interesting and we might perhaps talk about it; but there again we are constrained, we are reserved and insincere: we are restrained by an instinct of self-preservation and we are afraid. We are afraid of being overheard by some uncultured Eskimo who does not like us, and whom we don’t like either. I personally am afraid that my acquaintance, N., whose cleverness attracts us, will hold forth with raised finger, in every railway carriage and every house about me, settling the question why I became so intimate with X. while I was beloved by Z. I am afraid of our morals, I am afraid of our ladies.... In short, for our silence, for the frivolity and dulness of our conversations, don’t blame yourself or me, blame what the critics call “the age,” blame the climate, the vast distances, what you will, and let circumstances go on their own fateful, relentless course, hoping for a better future.
In his memoir essay O Chekhove (“On Chekhov”), the first one in his book Na kladbishchakh (“At Cemeteries,” 1921), Vasiliy Nemirovich-Danchenko (Vladimir’s elder brother) compares Chekhov’s laughter to luch v potyomkakh (a ray in the dark):
Смеялся он редко, но когда смеялся, всем становилось весело, точно луч в потёмках.
He laughed seldom, but when he laughed, everybody became cheerful, like a ray in the dark.
“A ray in the dark” brings to mind John Ray, Jr. and Laughter in the Dark (1938), the English version of VN’s novel Camera Obscura (1933). At the beginning of Camera Obscura Cheepy, a charming guinea pig created by Robert Horn (a talented cartoonist), is mentioned:
Приблизительно в 1925 г. размножилось по всему свету милое, забавное существо – существо теперь уже почти забытое, но в свое время, т. е. в течение трех-четырех лет, бывшее вездесущим, от Аляски до Патагонии, от Маньчжурии до Новой Зеландии, от Лапландии до Мыса Доброй Надежды, словом, всюду, куда проникают цветные открытки, – существо, носившее симпатичное имя Cheepy. (Chapter 1)
At the beginning of Drugie berega (“Other Shores,” 1954), the Russian version of his autobiography Speak, Memory (1951), VN mentions maleyshiy luch lichnogo (the faintest of personal glimmers) and seraya ot zvyozd dal’ (remote regions grey from the stars):
Сколько раз я чуть не вывихивал разума, стараясь высмотреть малейший луч личного среди безличной тьмы по оба предела жизни? Я готов был стать единоверцем последнего шамана, только бы не отказаться от внутреннего убеждения, что себя я не вижу в вечности лишь из-за земного времени, глухой стеной окружающего жизнь. Я забирался мыслью в серую от звёзд даль -- но ладонь скользила всё по той же совершенно непроницаемой глади. Кажется, кроме самоубийства, я перепробовал все выходы. Я отказывался от своего лица, чтобы проникнуть заурядным привидением в мир, существовавший до меня. Я мирился с унизительным соседством романисток, лепечущих о разных йогах и атлантидах. Я терпел даже отчёты о медиумистических переживаниях каких-то английских полковников индийской службы, довольно ясно помнящих свои прежние воплощения под ивами Лхассы. В поисках ключей и разгадок я рылся в своих самых ранних снах -- и раз уж я заговорил о снах, прошу заметить, что безоговорочно отметаю фрейдовщину и всю её тёмную средневековую подоплеку, с её маниакальной погоней за половой символикой, с её угрюмыми эмбриончиками, подглядывающими из природных засад угрюмое родительское соитие.
Over and over again, my mind has made colossal efforts to distinguish the faintest of personal glimmers in the impersonal darkness on both sides of my life. That this darkness is caused merely by the walls of time separating me and my bruised fists from the free world of timelessness is a belief I gladly share with the most gaudily painted savage. I have journeyed back in thought—with thought hopelessly tapering off as I went—to remote regions where I groped for some secret outlet only to discover that the prison of time is spherical and without exits. I have journeyed back in thought—with thought hopelessly tapering off as I went—to remote regions where I groped for some secret outlet only to discover that the prison of time is spherical and without exits. Short of suicide, I have tried everything. I have doffed my identity in order to pass for a conventional spook and steal into realms that existed before I was conceived. I have mentally endured the degrading company of Victorian lady novelists and retired colonels who remembered having, in former lives, been slave messengers on a Roman road or sages under the willows of Lhasa. I have ransacked my oldest dreams for keys and clues—and let me say at once that I reject completely the vulgar, shabby, fundamentally medieval world of Freud, with its crankish quest for sexual symbols (something like searching for Baconian acrostics in Shakespeare’s works) and its bitter little embryos spying, from their natural nooks, upon the love life of their parents. (Chapter One, 1)
According to John Ray, Jr., Mrs. “Richard F. Schiller” (Lolita’s married name) died in childbed, giving birth to a stillborn girl, on Christmas Day 1952, in Gray Star, a settlement in the remotest Northwest:
For the benefit of old-fashioned readers who wish to follow the destinies of the “real” people beyond the “true” story, a few details may be given as received from Mr. “Windmuller,” or “Ramsdale,” who desires his identity suppressed so that “the long shadow of this sorry and sordid business” should not reach the community to which he is proud to belong. His daughter, “Louise,” is by now a college sophomore, “Mona Dahl” is a student in Paris. “Rita” has recently married the proprietor of a hotel in Florida. Mrs. “Richard F. Schiller” died in childbed, giving birth to a stillborn girl, on Christmas Day 1952, in Gray Star, a settlement in the remotest Northwest. “Vivian Darkbloom” has written a biography, “My Cue,” to be published shortly, and critics who have perused the manuscript call it her best book. The caretakers of the various cemeteries involved report that no ghosts walk.
Chekhov’s letter of November 24, 1887, to his brother Alexander, in which Chekhov describes the unexpected success of the first performance of his play Ivanov, is signed “Schiller Shakespirovich Goethe.” Lolita’s mother Charlotte brings to mind the heroine of Goethe’s novel Die Leiden des Jungen Werthers (“The Sorrows of Young Werther,” 1774).
Humbert’s pseudonym seems to hint at Umberto I, the King of Italy in 1878-1900. In a letter of October 17, 1897, to Suvorin Chekhov (who stayed in Pension Russe in Nice) asks Suvorin to bring from Paris Le Rire, zhurnal s portretom Gumberta (the magazine issue with King Umberto’s portrait):
Привезите журнал «Le rire» с портретом Гумберта, если попадётся на глаза.
Bring the issue of Le Rire with Umberto’s portrait, if you catch sight of it.
The Russian spelling of the cognomen Humbert Humbert is Gumbert Gumbert.