Describing his first meeting with Shade (the poet in VN's novel Pale Fire, 1962) in the faculty club, Kinbote (a confirmed vegetarian) mentions the usual questions that were fired at him about eggnogs and milkshakes being or not being acceptable to one of his persuasion:
A few days later, however, namely on Monday, February 16, I was introduced to the old poet at lunch time in the faculty club. "At last presented credentials," as noted, a little ironically, in my agenda. I was invited to join him and four or five other eminent professors at his usual table, under an enlarged photograph of Wordsmith College as it was, stunned and shabby, on a remarkably gloomy summer day in 1903. His laconic suggestion that I "try the pork" amused me. I am a strict vegetarian, and I like to cook my own meals. Consuming something that had been handled by a fellow creature was, I explained to the rubicund convives, as repulsive to me as eating any creature, and that would include - lowering my voice - the pulpous pony-tailed girl student who served us and licked her pencil. Moreover, I had already finished the fruit brought with me in my briefcase, so I would content myself, I said, with a bottle of good college ale. My free and simple demeanor set everybody at ease. The usual questions were fired at me about eggnogs and milkshakes being or not being acceptable to one of my persuasion. Shade said that with him it was the other way around: he must make a definite effort to partake of a vegetable. Beginning a salad, was to him like stepping into sea water on a chilly day, and he had always to brace himself in order to attack the fortress of an apple. I was not yet used to the rather fatiguing jesting and teasing that goes on among American intellectuals of the inbreeding academic type and so abstained from telling John Shade in front of all those grinning old males how much I admired his work lest a serious discussion of literature degenerate into mere facetiation. Instead I asked him about one of my newly acquired students who also attended his course, a moody, delicate, rather wonderful boy; but with a resolute shake of his hoary forelock the old poet answered that he had ceased long ago to memorize faces and names of students and that the only person in his poetry class whom he could visualize was an extramural lady on crutches. "Come, come," said Professor Hurley, "do you mean, John, you really don't have a mental or visceral picture of that stunning blonde in the black leotard who haunts Lit. 202?" Shade, all his wrinkles beaming, benignly tapped Hurley on the wrist to make him stop. Another tormentor inquired if it was true that I had installed two ping-pong tables in my basement. I asked, was it a crime? No, he said, but why two? "Is that a crime?" I countered, and they all laughed. (Foreword)
In "eggnogs" and "milkshakes" there are not only eggs and milk, but also nogi (Russ., legs, feet) and sheyki (Russ., little necks). Sheyka bedra (femoral neck) and sheyka matki (cervix) are anatomical terms. According to Kinbote, consuming something that had been handled by a fellow creature was as repulsive to him as eating any creature, including the pulpous pony-tailed girl student who served him and his colleagues and licked her pencil. In Canto Two (XIV: 6-7) of Eugene Onegin Pushkin mentions dvunogikh tvarey milliony (the millions of two-legged creatures) who for us are only tools (orudie odno):
Но дружбы нет и той меж нами.
Все предрассудки истребя,
Мы почитаем всех нулями,
А единицами — себя.
Мы все глядим в Наполеоны;
Двуногих тварей миллионы
Для нас орудие одно;
Нам чувство дико и смешно.
Сноснее многих был Евгений;
Хоть он людей, конечно, знал
И вообще их презирал, —
Но (правил нет без исключений)
Иных он очень отличал
И вчуже чувство уважал.
But in our midst there’s even no such friendship:
Having destroyed all the prejudices,
We deem all people naughts
And ourselves units.
We all expect to be Napoleons;
the millions of two-legged creatures
for us are only tools;
feeling to us is weird and ludicrous.
More tolerant than many was Eugene,
though he, of course, knew men
and on the whole despised them;
but no rules are without exceptions:
some people he distinguished greatly
and, though estranged from it, respected feeling.
Dvunogikh (two-legged) rhymes with mnogikh (Gen. pl. of mnogiy, many), a word used by Pushkin in the stanza's Line 9, Snosnee mnogikh byl Evgeniy (More tolerant than many was Eugene). The stanza's Line 2, Vse predrassudki istrebya (Having destroyed all the prejudices), brings to mind Shade's talk with Kinbote about Prejudice:
We were talking one day about Prejudice. Earlier, at lunch in the Faculty Club, Prof. H's guest, a decrepit emeritus from Boston - whom his host described with deep respect as "a true Patrician, a real blue-blooded Brahmin" (the Brahmin's grandsire sold braces in Belfast) - had happened to say quite naturally and debonairly, in allusion to the origins of a not very engaging new man in the College Library, "one of the Chosen People, I understand" (enunciated with a small snort of comfortable relish); upon which Assistant Professor Misha Gordon, a red-haired musician, had roundly remarked that "of course, God might choose His people but man should choose his expressions."
As we strolled back, my friend and I, to our adjacent castles, under the sort of light April rain that in one of his lyrical poems he calls:
A rapid pencil sketch of Spring
Shade said that more than anything on earth he loathed Vulgarity and Brutality, and that one found these two ideally united in racial prejudice. He said that, as a man of letters, he could not help preferring "is a Jew" to "is Jewish" and "is a Negro" to "is colored"; but immediately added that this way of alluding to two kinds of bias in one breath was a good example of careless, or demagogic, lumping (much exploited by Left-Wingers) since it erased the distinction between two historical hells: diabolical persecution and the barbarous traditions of slavery. On the other hand (he admitted) the tears of all ill-treated human beings, throughout the hopelessness of all time, mathematically equaled each other; and perhaps (he thought) one did not err too much in tracing a family likeness (tensing of simian nostrils, sickening dulling of eyes) between the jasmine-belt lyncher and the mystical anti-Semite when under the influence of their pet obsessions. I said that a young Negro gardener (see note to line 998) whom I had recently hired - soon after the dismissal of an unforgettable roomer (see Foreword) - invariably used the word "colored." As a dealer in old and new words (observed Shade) he strongly objected to that epithet not only because it was artistically misleading, but also because its sense depended too much upon application and applier. Many competent Negroes (he agreed) considered it to be the only dignified word, emotionally neutral and ethically inoffensive; their endorsement obliged decent non-Negroes to follow their lead, and poets do not like to be led; but the genteel adore endorsements and now use "colored man" for "Negro" as they do "nude" for "naked" or "perspiration" for "sweat"; although of course (he conceded) there might be times when the poet welcomed the dimple of a marble haunch in "nude" or an appropriate beadiness in "perspiration." One also heard it used (he continued) by the prejudiced as a jocular euphemism in a darky anecdote when something funny is said or done by the "colored gentleman" (a sudden brother here of "the Hebrew gentleman" in Victorian novelettes).
I had not quite understood his artistic objection to "colored." He explained it thus: Figures in the first scientific works on flowers, birds, butterflies and so forth were hand-painted by diligent aquarellists. In defective or premature publications the figures on some plates remained blank. The juxtaposition of the phrases "a white" and "a colored man" always reminded my poet, so imperiously as to dispel their accepted sense, of those outlines one longed to fill with their lawful colors - the green and purple of an exotic plant, the solid blue of a plumage, the geranium bar of a scalloped wing. "And moreover [he said] we, whites, are not white at all, we are mauve at birth, then tea-rose, and later all kinds of repulsive colors." (note to Line 470)
Pushkin and Dumas (the author of The Count of Monte Cristo, 1844), both of them had African blood.