In a conversation at the faculty club John Shade (the poet in VN’s novel Pale Fire, 1962) remarks that “kings do not die, they only disappear” and mentions Kinbote’s book on surnames:
Pictures of the King had not infrequently appeared in America during the first months of the Zemblan Revolution. Every now and then some busybody on the campus with a retentive memory, or one of the clubwomen who were always after Shade and his eccentric friend, used to ask me with the inane meaningfulness adopted in such cases if anybody had told me how much I resembled that unfortunate monarch. I would counter with something on the lines of "all Chinese look alike" and change the subject. One day, however, in the lounge of the Faculty Club where I lolled surrounded by a number of my colleagues, I had to put up with a particularly embarrassing onset. A visiting German lecturer from Oxford kept exclaiming, aloud and under his breath, that the resemblance was "absolutely unheard of," and when I negligently observed that all bearded Zemblans resembled one another - and that, in fact, the name Zembla is a corruption not of the Russian zemlya, but of Semblerland, a land of reflections, of "resemblers" - my tormentor said: "Ah, yes, but King Charles wore no beard, and yet it is his very face! I had [he added] the honor of being seated within a few yards of the royal box at a Sport Festival in Onhava which I visited with my wife, who is Swedish, in 1956. We have a photograph of him at home, and her sister knew very well the mother of one of his pages, an interesting woman. Don't you see [almost tugging at Shade's lapel] the astounding similarity of features - of the upper part of the face, and the eyes, yes, the eyes, and the nose bridge?"
"Nay, sir" [said Shade, refolding a leg and slightly rolling in his armchair as wont to do when about to deliver a pronouncement] "there is no resemblance at all. I have seen the King in newsreels, and there is no resemblance. Resemblances are the shadows of differences. Different people see different similarities and similar differences."
Good Netochka, who had been looking singularly uncomfortable during this exchange, remarked in his gentle voice how sad it was to think that such a "sympathetic ruler" had probably perished in prison.
A professor of physics now joined in. He was a so-called Pink, who believed in what so-called Pinks believe in (Progressive Education, the Integrity of anyone spying for Russia, Fall-outs occasioned solely by US-made bombs, the existence in the near past of a McCarthy Era, Soviet achievements including Dr. Zhivago, and so forth): "Your regrets are groundless" [said he]. "That sorry ruler is known to have escaped disguised as a nun; but whatever happens, or has happened to him, cannot interest the Zemblan people. History has denounced him, and that is his epitaph."
Shade: "True, sir. In due time history will have denounced everybody. The King may be dead, or he may be as much alive as you and Kinbote, but let us respect facts. I have it from him [pointing to me] that the widely circulated stuff about the nun is a vulgar pro-Extremist fabrication. The Extremists and their friends invented a lot of nonsense to conceal their discomfiture; but the truth is that the King walked out of the palace, and crossed the mountains, and left the country, not in the black garb of a pale spinster but dressed as an athlete in scarlet wool."
"Strange, strange," said the German visitor, who by some quirk of alderwood ancestry had been alone to catch the eerie note that had throbbed by and was gone.
Shade [smiling and massaging my knee]: "Kings do not die--they only disappear, eh, Charles?"
"Who said that?" asked sharply, as if coming out of a trance, the ignorant, and always suspicious, Head of the English Department.
"Take my own case," continued my dear friend ignoring Mr. H. "I have been said to resemble at least four people: Samuel Johnson; the lovingly reconstructed ancestor of man in the Exton Museum; and two local characters, one being the slapdash disheveled hag who ladles out the mash in the Levin Hall cafeteria."
"The third in the witch row," I precised quaintly, and everybody laughed.
"I would rather say," remarked Mr. Pardon--American History--"that she looks like Judge Goldsworth" ("One of us," interposed Shade inclining his head), "especially when he is real mad at the whole world after a good dinner."
"I heard," hastily began Netochka, "that the Goldsworths are having a wonderful time--"
"What a pity I cannot prove my point," muttered the tenacious German visitor. "If only there was a picture here. Couldn't there be somewhere--"
"Sure," said young Emerald and left his seat.
Professor Pardon now spoke to me: "I was under the impression that you were born in Russia, and that your name was a kind of anagram of Botkin or Botkine?"
Kinbote: "You are confusing me with some refugee from Nova Zembla [sarcastically stressing the "Nova"].
"Didn't you tell me, Charles, that kinbote means regicide in your language?" asked my dear Shade.
"Yes, a king's destroyer," I said (longing to explain that a king who sinks his identity in the mirror of exile is in a sense just that).
Shade [addressing the German visitor]: "Professor Kinbote is the author of a remarkable book on surnames. I believe [to me] there exists an English translation?"
"Oxford, 1956," I replied.
"You do know Russian, though?" said Pardon. "I think I heard you, the other day, talking to--what's his name--oh, my goodness" [laboriously composing his lips].
Shade: "Sir, we all find it difficult to attack that name" [laughing].
Professor Hurley: "Think of the French word for 'tire': punoo."
Shade: "Why, sir, I am afraid you have only punctured the difficulty" [laughing uproariously].
"Flatman," quipped I. "Yes," I went on, turning to Pardon, "I certainly do speak Russian. You see, it was the fashionable language par excellence, much more so than French, among the nobles of Zembla at least, and at its court. Today, of course, all this has changed. It is now the lower classes who are forcibly taught to speak Russian."
"Aren't we, too trying to teach Russian in our schools?" said Pink.
In the meantime, at the other end of the room, young Emerald had been communing with the bookshelves. At this point he returned with the the T-Z volume of an illustrated encyclopedia.
"Well," said he, "here he is, that king. But look, he is young and handsome" ("Oh, that won't do," wailed the German visitor.) "Young, handsome, and wearing a fancy uniform," continued Emerald. "Quite the fancy pansy, in fact."
"And you," I said quietly, "are a foul-minded pup in a cheap green jacket."
"But what have I said?" the young instructor inquired of the company, spreading out his palms like a disciple in Leonardo's Last Supper.
"Now, now," said Shade. "I'm sure, Charles, our young friend never intended to insult your sovereign and namesake."
"He could not, even if he had wished," I observed placidly, turning it all into a joke.
Gerald Emerald extended his hand--which at the moment of writing still remains in that position. (note to Line 894)
Shade’s mad commentator, Kinbote imagines that he is Charles the Beloved, the last self-exiled king of Zembla. In The King's Two Bodies (1957), subtitled A Study in Mediaeval Political Theology, Ernst Kantorowicz (a German-American historian of medieval political and intellectual history and art) traces the ways in which theologians, historians, and canon lawyers in the Middle Ages and early modern period understood "the king" as both a mortal individual and an institution which transcends time. The name Kantorowicz derives from Kantor (“cantor” in German and Russian spelling), a person who plays the church organ and/or leads the church choir. In VN’s novel Otchayanie (“Despair,” 1934) Hermann (who kills Felix, a tramp whom Hermann believes to be his perfect double) mentions rulady kantora (the croon of the cantor):
Небытие Божье доказывается просто. Невозможно допустить, например, что некий серьезный Сый, всемогущий и всемудрый, занимался бы таким пустым делом, как игра в человечки, – да притом – и это, может быть, самое несуразное – ограничивая свою игру пошлейшими законами механики, химии, математики, – и никогда – заметьте, никогда! – не показывая своего лица, а разве только исподтишка, обиняками, по-воровски – какие уж тут откровения! – высказывая спорные истины из-за спины нежного истерика. Все это божественное является, полагаю я, великой мистификацией, в которой, разумеется, уж отнюдь не повинны попы: они сами – ее жертвы. Идею Бога изобрел в утро мира талантливый шелопай, – как-то слишком отдает человечиной эта самая идея, чтобы можно было верить в ее лазурное происхождение, – но это не значит, что она порождена невежеством, – шелопай мой знал толк в горних делах, – и право, не знаю, какой вариант небес мудрее: ослепительный плеск многоочитых ангелов или кривое зеркало, в которое уходит, бесконечно уменьшаясь, самодовольный профессор физики. Я не могу, не хочу в Бога верить еще и потому, что сказка о нем, – не моя, чужая, всеобщая сказка, – она пропитана неблаговонными испарениями миллионов других людских душ, повертевшихся в мире и лопнувших; в ней кишат древние страхи, в ней звучат, мешаясь и стараясь друг друга перекричать, неисчислимые голоса, в ней – глубокая одышка органа, рев дьякона, рулады кантора, негритянский вой, пафос речистого пастора, гонги, громы, клокотание кликуш, в ней просвечивают бледные страницы всех философий, как пена давно разбившихся волн, она мне чужда и противна, и совершенно не нужна.
The nonexistence of God is simple to prove. Impossible to concede, for example, that a serious Jah, all wise and almighty, could employ his time in such inane fashion as playing with manikins, and--what is still more incongruous--should restrict his game to the dreadfully trite laws of mechanics, chemistry, mathematics, and never--mind you, never!--show his face, but allow himself surreptitious peeps and circumlocutions, and the sneaky whispering (revelations, indeed!) of contentious truths from behind the back of some gentle hysteric.
All this divine business is, I presume, a huge hoax for which priests are certainly not to blame; priests themselves are its victims. The idea of God was invented in the small hours of history by a scamp who had genius; it somehow reeks too much of humanity, that idea, to make its azure origin plausible; by which I do not mean that it is the fruit of crass ignorance; that scamp of mine was skilled in celestial lore--and really I wonder which variation of Heaven is best: that dazzle of argus-eyed angels fanning their wings, or that curved mirror in which a self-complacent professor of physics recedes, getting ever smaller and smaller. There is yet another reason why I cannot, nor wish to, believe in God: the fairy tale about him is not really mine, it belongs to strangers, to all men; it is soaked through by the evil-smelling effluvia of millions of other souls that have spun about a little under the sun and then burst; it swarms with primordial fears; there echoes in it a confused choir of numberless voices striving to drown one another; I hear in it the boom and pant of the organ, the roar of the orthodox deacon, the croon of the cantor, Negroes wailing, the flowing eloquency of the Protestant preacher, gongs, thunderclaps, spasms of epileptic women; I see shining through it the pallid pages of all philosophies like the foam of long-spent waves; it is foreign to me, and odious and absolutely useless. (Chapter Six)
According to Kinbote, Gradus's father was a Protestant minister in Riga:
Jakob Gradus called himself variously Jack Degree or Jacques de Grey, or James de Gray, and also appears in police records as Ravus, Ravenstone, and d'Argus. Having a morbid affection for the ruddy Russia of the Soviet era, he contended that the real origin of his name should be sought in the Russian word for grape, vinograd, to which a Latin suffix had adhered, making it Vinogradus. His father, Martin Gradus, had been a Protestant minister in Riga, but except for him and a maternal uncle (Roman Tselovalnikov, police officer and part-time member of the Social-Revolutionary party), the whole clan seems to have been in the liquor business. Martin Gradus died in 1920, and his widow moved to Strasbourg where she soon died, too. (note to Line 17)
Vinograd ("The Grapes," 1824) is a poem by Pushkin. The name Tselovalnikov comes from tseloval’nik (obs., inn-keeper, publican; hist., tax-collector). In Rodoslovnaya moego geroya (“The Pedigree of my Hero,” 1836) Pushkin mentions Mityushka tseloval’nik (Mityushka the tax-collector):
Кто б ни был ваш родоначальник,
Мстислав, князь Курбский, иль Ермак,
Или Митюшка целовальник,
Вам всё равно.
Whoever your ancestor were,
Mstislav, Prince Kurbski, or Yermak,
or Mityushka the tax-collector,
you do not care.
Ernst Kantorowicz (1895-1963) was born in Posen (then part of Prussia) to a wealthy, assimilated German-Jewish family and as a young man was groomed to take over his family's prosperous liquor distillery business. Like Kantorowicz, the name Botkin derives from a profession (as Kinbote, the author of a remarkable book on surnames, affirms):
With commendable alacrity, Professor Hurley produced an Appreciation of John Shade's published works within a month after the poet's death. It came out in a skimpy literary review, whose name momentarily escapes me, and was shown to me in Chicago where I interrupted for a couple of days my automobile journey from New Wye to Cedarn, in these grim autumnal mountains.
A Commentary where placid scholarship should reign is not the place for blasting the preposterous defects of that little obituary. I have only mentioned it because that is where I gleaned a few meager details concerning the poet's parents. His father, Samuel Shade, who died at fifty, in 1902, had studied medicine in his youth and was vice-president of a firm of surgical instruments in Exton. His chief passion, however, was what our eloquent necrologist calls "the study of the feathered tribe," adding that "a bird had been named for him: Bombycilla Shadei" (this should be "shadei," of course). The poet's mother, nee Caroline Lukin, assisted him in his work and drew the admirable figures of his Birds of Mexico, which I remember having seen in my friend's house. What the obituarist does not know is that Lukin comes from Luke, as also do Locock and Luxon and Lukashevich. It represents one of the many instances when the amorphous-looking but live and personal hereditary patronymic grows, sometimes in fantastic shapes, around the common pebble of a Christian name. The Lukins are an old Essex family. Other names derive from professions such as Rymer, Scrivener, Limner (one who illuminates parchments), Botkin (one who makes bottekins, fancy footwear) and thousands of others. My tutor, a Scotsman, used to call any old tumble-down building a "hurley-house." But enough of this. (note to Line 71)
In his memoir essay O Chekhove (“On Chekhov”) included in his book Na kladbishchakh (“At Cemeteries,” 1921) Vasiliy Nemirovich-Danchenko quotes the words of Chekhov who said at a breakfast that from now on he will write nekrologi (obituaries):
Еще за год до «русского пансиона» в Ницце мы встретились в Больё, в прелестной Villa Batavia у Максима Максимовича Ковалевского. Тогда на Ривьере жило много наших писателей, профессоров и врачей. Между прочим, Джаншиев и, кажется, А. Н. Плещеев. А. П. Чехов чувствовал себя великолепно и только понять не мог: зачем его сюда послали — на юг? На одном из завтраков у Ковалевского он вдруг ни с того ни с сего:
— Слушайте же, я, ей-Богу, буду теперь некрологи писать.
— Какие некрологи?
— Почему именно некрологи?
— А вот чувствую, что я именно для этого создан. Человеку с фантазией воспоминания — лафа. Ври, сколько хочешь. Нынче покойники не стучатся в окно. Я так и сделаю: сначала буду морить больных за хороший гонорар, а потом за еще лучший вспоминать их.
On another occasion Chekhov mentioned assiriyskie byki ("the Assyrian bulls"), King Nebuchadnezzar who was driven away from people and ate grass like the ox:
— Слушайте же. Я об организме. Ассирийские быки такие были. Видели — снимки с раскопок? Навуходоносор на подножном корму, когда его Иегова обидел. Так и вы. Разве это грудь? Наковальня. Ведь, в самом деле, чепуха. Вон пробирная палатка (о нем ниже) идет, снял шапо и лоб вытирает. Жарко, а я сиди дома. Мои родные и похуже меня были, а до семидесяти лет доживали. Я вот говорю: сам доктор. А самому доктором быть скверно. Все преувеличиваешь. Всякую мелочь на научную мерку. На что вам с вашей наковальней наплевать — для меня уже показатель. А показатели брешут и только жить Эскулапам мешают. Возьму и начихать мне на всех, и прежде всего самого себя надую. Пожалуй, еще до такого нахальства дойду, что, как Вейнберг, ни одних похорон не пропущу. Буду над каждой могилой речи произносить. С бюро похоронных процессий заключу условие: так и в счетах будет. «Купцу первой гильдии Синепопову за речь писателя Чехова над могилою родителя, коммерции советника и кавалера Ионы Синепопова тож — пятьсот рублей». При удаче — хорошенькая эпидемия, например, или широкая масленица с кислой капустой на первой неделе поста — все пятнадцать тысяч в месяц. Чем не заработок?
Ob'yasnenie assiriyskikh imyon ("The Interpretation of Assyrian Names," 1868) is a book by Platon Lukashevich, a schoolmate of Gogol at Nezhin's lyceum. In a conversation with Kinbote Shade listed Gogol and Chekhov among Russian humorists:
Speaking of the Head of the bloated Russian Department, Prof. Pnin, a regular martinet in regard to his underlings (happily, Prof. Botkin, who taught in another department, was not subordinated to that grotesque "perfectionist"): "How odd that Russian intellectuals should lack all sense of humor when they have such marvelous humorists as Gogol, Dostoevski, Chekhov, Zoshchenko, and those joint authors of genius Ilf and Petrov." (note to Line 172)
In his fragment Rim ("Rome," 1842) Gogol describes a carnival in Rome, mentions sonetto colla coda and in a footnote explains that in Italian poetry there is a kind of poem known as “sonnet with the tail” (con la coda), when the idea cannot not be expressed in fourteen lines and entails an appendix that can be longer than the sonnet itself:
В италиянской поэзии существует род стихотворенья, известного под именем сонета с хвостом (con la coda), когда мысль не вместилась и ведёт за собою прибавление, которое часто бывает длиннее самого сонета.
Shade’s poem is almost finished when the author is killed by Gradus. Kinbote believes that, to be completed, Shade’s poem needs but one line (Line 1000, identical to Line 1: “I was the shadow of the waxwing slain”). But it seems that, like some sonnets, Shade's poem also needs a coda (Line 1001: “By its own double in the windowpane”). Dvoynik ("The Double") is a short novel (1846) by Dostoevski (who repeats the word gradus, "degree," twice in a letter of Oct. 31, 1838, to his brother Mikhail) and a poem (1909) by Alexander Blok (who did not know what a coda is). In fact, not only Line 1001 of Shade's poem, but Kinbote's entire Foreword, Commentary and Index can be regarded as a coda to Shade's poem.
It seems that Kinbote writes his Commentary, Index and Foreword (in that order) to Shade’s poem in a madhouse. In VN's novel Zashchita Luzhina ("The Luzhin Defense," 1930) the famous psychiatrist (Luzhin's doctor) has a black Assyrian beard:
А на следующий день он долго беседовал со знаменитым психиатром, в санатории которого лежал Лужин. У психиатра была чёрная ассирийская борода и влажные, нежные глаза, которые чудесно переливались, пока он слушал собеседника. Он сказал, что Лужин не эпилептик и не страдает прогрессивным параличом, что его состояние есть последствие длительного напряжения и что, как только с Лужиным можно будет столковаться, придется ему внушить, что слепая страсть к шахматам для него гибельна, и что на долгое время ему нужно от своей профессии отказаться и вести совершенно нормальный образ жизни. "Ну, а жениться такому человеку можно?" "Что же,- если он не импотент...- нежно улыбнулся профессор.- Да и в супружестве есть для него плюс. Нашему пациенту нужен уход, внимание, развлечения. Это временное помутнение сознания, которое теперь постепенно проходит. Насколько можно судить,- наступает полное прояснение".
And the following day he had a long conversation with the famous psychiatrist in whose sanatorium Luzhin was staying. The psychiatrist had a black Assyrian beard and moist, tender eyes that shimmered marvelously as he listened to his interlocutor. He said that Luzhin was not an epileptic and was not suffering from progressive paralysis, that his condition was the consequence of prolonged strain, and that as soon as it was possible to have a sensible conversation with Luzhin, one would have to impress upon him that a blind passion for chess was fatal for him and that for a long time he would have to renounce his profession and lead an absolutely normal mode of life. “And can such a man marry?” “Why not—if he’s not impotent.” The professor smiled tenderly. “Moreover, there’s an advantage for him in being married. Our patient needs care, attention and diversion. This is a temporary clouding of the senses, which is now gradually passing. As far as we can judge, a complete recovery is under way.” (chapter 10)
In Gogol's story Zapiski sumasshedshego ("The Notes of a Madman," 1835) Poprishchin imagines that he is Ferdinand VIII, the king of Spain. Pis'ma ob Ispanii ("The Letters about Spain," 1857) is a book by Vasiliy Botkin. The "real" name of Shade, Kinbote and Gradus seems to be Botkin. An American scholar of Russian descent, Professor Vsevolod Botkin went mad and became Shade, Kinbote and Gradus after the tragic death of his daughter Nadezhda (Hazel Shade of Kinbote’s commentary). There is a hope that, when Kinbote completes his work on Shade’s poem and commits suicide (on Oct. 19, 1959, the anniversary of Pushkin’s Lyceum), Botkin, like Count Vorontsov (a target of Pushkin's epigrams, "half-milord, half-merchant, etc."), will be full again.
At the beginning of his Foreword Kinbote says that Shade's poem is devided into four cantos:
Pale Fire, a poem in heroic couplets, of nine hundred ninety-nine lines, divided into four cantos, was composed by John Francis Shade (born July 5, 1898, died July 21, 1959) during the last twenty days of his life, at his residence in New Wye, Appalachia, U.S.A. The manuscript, mostly a Fair Copy, from which the present text has been faithfully printed, consists of eighty medium-sized index cards, on each of which Shade reserved the pink upper line for headings (canto number, date) and used the fourteen light-blue lines for writing out with a fine nib in a minute, tidy, remarkably clear hand, the text of his poem, skipping a line to indicate double space, and always using a fresh card to begin a new canto.
The short (166 lines) Canto One, with all those amusing birds and parhelia, occupies thirteen cards. Canto Two, your favorite, and that shocking tour de force, Canto Three, are identical in length (334 lines) and cover twenty-seven cards each. Canto Four reverts to One in length and occupies again thirteen cards, of which the last four used on the day of his death give a Corrected Draft instead of a Fair Copy.
According to Kantorowicz, a king has two bodies. As in Trinity (the god in Christian theology), mad Botkin's personality is distributed between three entities: the poet Shade, his commentator Kinbote and his murderer Gradus. A mirror maker of genius, Sudarg of Bokay (Jakob Gradus in reverse) hints at gosudar' (sovereign). Gosudar' is the Russian title of Niccolo Machiavelli's Il Principe (“The Prince,” 1532). According to Kinbote, a king who sinks his identity in the mirror of exile is in a sense a king's destroyer (in Zemblan, kinbote).
In his poem January 29, 1837 Tyutchev calls d'Anthès (Pushkin's murderer) tsareubiytsa (a regicide) and mentions ten' poeta (the poet's shade):
Из чьей руки свинец смертельный
Поэту сердце растерзал?
Кто сей божественный фиал
Разрушил, как сосуд скудельный?
Будь прав или виновен он
Пред нашей правдою земною,
Навек он высшею рукою
В «цареубийцы» заклеймен.
Но ты, в безвременную тьму
Вдруг поглощенная со света,
Мир, мир тебе, о тень поэта,
Мир светлый праху твоему!..
Назло людскому суесловью
Велик и свят был жребий твой!..
Ты был богов орган живой,
Но с кровью в жилах... знойной кровью.
И сею кровью благородной
Ты жажду чести утолил –
И осененный опочил
Хоругвью горести народной.
Вражду твою пусть Тот рассудит,
Кто слышит пролитую кровь...
Тебя ж, как первую любовь,
России сердце не забудет!..
Who fired the shot?
Who stilled the life which quivered
in the poet’s heart?
In whose hands was the fragile phial shivered?
Innocent or deserving blame,
in the eyes of earthly justice
and branded forever by heaven,
Regicide will be his name.
Into a dark, timeless deep
you were suddenly swept from existence.
Peace to you, poet's shade!
I wish you bright peace in your sleep.
In spite of vain discourse,
your lot has been divine and great.
You were the god’s mouthpiece,
but you lived.
In your veins, warm blood coursed!
his noble blood has silenced jeers
staining honour’s name.
Now in the sacred shade you rest,
beneath the banner of our people’s tears.
Let Him pass judgement!
He can hear the flow of blood spilled.
You will be first love in a youthful breast:
in Russia’s heart eternally dear!
(tr. F. Jude)
Shade's collection Hebe's Cup hints at gromokipyashchiy kubok (a thunder-boiling cup) spilled by vetrenaya Geba (frivolous Hebe) in Tyutchev's poem Vesennyaya groza ("The Spring Thunderstorm," 1829). In Canto Three of his poem Shade mentions a tall white fountain that he saw during his heart attack (that almost coincided with the king's arrival in America). The author of Fontan ("The Fountain," 1836), a poem that begins O smertnoy mysli vodomyot, / o vodomyot neistoshchimyi... ("O the fountain of mortal thought, / o the inexhaustible fountain..."), Tyutchev died in mid-July, 1873. Tyutchev's last words were ya ischezayu (I disapear). According to Shade, kings do not die - they only disappear.