In his foreword to Shade's poem, Kinbote (in VN’s novel Pale Fire, 1962, Shade’s mad commentator who imagines that he is Charles the Beloved, the last self-exiled king of Zembla) compares himself to an exiled prince who is unaware of the Golconda in his cuff links:
Imagine a soft, clumsy giant; imagine a historical personage whose knowledge of money is limited to the abstract billions of a national debt; imagine an exiled prince who is unaware of the Golconda in his cuff links! This is to say - oh, hyperbolically - that I am the most impractical fellow in the world. Between such a person and an old fox in the book publishing business, relations are at first touchingly carefree and chummy, with expansive banterings and all sorts of amiable tokens. I have no reason to suppose that anything will ever happen to prevent this initial relationship with good old Frank, my present publisher, from remaining a permanent fixture.
Golconde (1953) is an oil painting on canvas by Belgian surrealist René Magritte (1898-1967):
Magritte is the author of La Trahison des images (The Treachery of Images, 1929):
In his commentary to Shade's poem, Kinbote mentions Shade's pipe:
Above this the poet wrote and struck out:
The madman’s fate
The ultimate destiny of madmen's souls has been probed by many Zemblan theologians who generally hold the view that even the most demented mind still contains within its diseased mass a sane basic particle that survived death and suddenly expands, bursts out as it were, in peals of healthy and triumphant laughter when the world of timorous fools and trim blockheads has fallen away far behind. Personally, I have not known any lunatics; but have heard of several amusing cases in New Wye ("Even in Arcady am I," says Dementia, chained to her gray column). There was for instance a student who went berserk. There was an old tremendously trustworthy college porter who one day, in the Projection Room, showed a squeamish coed something of which she had no doubt seen better samples; but my favorite case is that of an Exton railway employee whose delusion was described to me by Mrs. H., of all people. There was a big Summer School party at the Hurleys', to which one of my second ping-pong table partners, a pal of the Hurley boys had taken me because I knew my poet was to recite there something and I was beside myself with apprehension believing it might be my Zembla (it proved to be an obscure poem by one of his obscure friends - my Shade was very kind to the unsuccessful). The reader will understand if I say that, at my altitude, I can never feel "lost" in a crowd, but it is also true that I did not know many people at the H.'s. As I circulated, with a smile on my face and a cocktail in my hand, through the crush, I espied at last the top of my poet's head and the bright brown chignon of Mrs. H. above the back of two adjacent chairs: At the moment I advanced behind them I heard him object to some remark she had just made:
"That is the wrong word," he said. "One should not apply it to a person who deliberately peels off a drab and unhappy past and replaces it with a brilliant invention. That's merely turning a new leaf with the left hand."
I patted my friend on the head and bowed slightly to Eberthella H. The poet looked at me with glazed eyes. She said: "You must help us, Mr. Kinbote: I maintain that what's his name, old - the old man, you know, at the Exton railway station, who thought he was God and began redirecting the trains, was technically a loony, but John calls him a fellow poet."
"We all are, in a sense, poets, Madam," I replied, and offered a lighted match to my friend who had his pipe in his teeth and was beating himself with both hands on various parts of his torso.
I am not sure this trivial variant has been worth commenting; indeed, the whole passage about the activities of the IPH would be quite Hudibrastic had its pedestrian verse been one foot shorter. (note to Line 629)
A drab and unhappy past mentioned by Shade brings to mind the lost glove is happy, a Zemblan proverb quoted by Kinbote in his foreword to Shade's poem:
As mentioned, I think, in my last note to the poem, the depth charge of Shade's death blasted such secrets and caused so many dead fish to float up, that I was forced to leave New Wye soon after my last interview with the jailed killer. The writing of the commentary had to be postponed until I could find a new incognito in quieter surroundings, but practical matters concerning the poem had to be settled at once. I took a plane to New York, had the manuscript photographed, came to terms with one of Shade's publishers, and was on the point of clinching the deal when, quite casually, in the midst of a vast sunset (we sat in a cell of walnut and glass fifty stories above the progression of scarabs), my interlocutor observed: "You'll be happy to know, Dr. Kinbote, that Professor So-and-so [one of the members of the Shade committee] has consented to act as our adviser in editing the stuff."
Now "happy" is something extremely subjective. One of our sillier Zemblan proverbs says: the lost glove is happy. Promptly I refastened the catch of my briefcase and betook myself to another publisher.
Le Gant Blanc ("The White Glove," 1937) is a painting by René Magritte:
In his autobiographical book Terre des hommes (translated into English as Wind, Sand and Stars, 1939), Antoine de Saint-Exupéry (a French writer and aviator, 1900-1944) mentions a young suicide who drew on a pair of white gloves before shooting himself:
On veut confondre de tels hommes avec les toréadors ou les joueurs. On vante leur mépris de la mort. Mais je me moque bien du mépris de la mort. S’il ne tire pas ses racines d’une responsabilité acceptée, il n’est que signe de pauvreté ou d’excès de jeunesse. J’ai connu un suicidé jeune. Je ne sais plus quel chagrin d’amour l’avait poussé à se tirer soigneusement une balle dans le cœur. Je ne sais à quelle tentation littéraire il avait cédé en habillant ses mains de gants blancs, mais je me souviens d’avoir ressenti en face de cette triste parade une impression non de noblesse mais de misère. Ainsi, derrière ce visage aimable, sous ce crâne d’homme, il n’y avait rien eu, rien. Sinon l’image de quelque sotte petite fille semblable à d’autres.
Face à cette destinée maigre, je me rappelai une vraie mort d’homme. Celle d’un jardinier, qui me disait : « Vous savez… parfois je suais quand je bêchais. Mon rhumatisme me tirait la jambe, et je pestais contre cet esclavage. Eh bien, aujourd’hui, je voudrais bêcher, bêcher dans la terre. Bêcher ça me paraît tellement beau ! On est tellement libre quand on bêche ! Et puis, qui va tailler aussi mes arbres ? » Il laissait une terre en friche. Il laissait une planète en friche. Il était lié d’amour à toutes les terres et à tous les arbres de la terre. C’était lui le généreux, le prodigue, le grand seigneur !
C’était lui, comme Guillaumet, l’homme courageux, quand il luttait au nom de sa Création, contre la mort.
There is a tendency to class such men with toreadors and gamblers. People extol their contempt for death. But I would not give a fig for anybody's contempt for death. If its roots are not sunk deep in an acceptance of responsibility, this contempt for death is the sign either of an impoverished soul or of youthful extravagance.
I once knew a young suicide. I cannot remember what disappointment in love it was which induced him to send a bullet carefully into his heart. I have no notion what literary temptation he had succumbed to when he drew on a pair of white gloves before the shot. But I remember having felt, on learning of this sorry show, an impression not of nobility but of lack of dignity. So! Behind that attractive face, beneath that skull which should have been a treasure chest, there had been nothing, nothing at all. Unless it was the vision of some silly little girl indistinguishable from the rest.
And when I heard of this meagre destiny, I remembered the death of a man. He was a gardener, and he was speaking on his deathbed: "You know, I used to sweat sometimes when I was digging. My rheumatism would pull at my leg, and I would damn myself for a slave. And now, do you know, I'd like to spade and spade. It's beautiful work. A man is free when he is using a spade. And besides, who is going to prune my trees when I am gone?"
That man was leaving behind him a fallow field, a fallow planet. He was bound by ties of love to all cultivable land and to all the trees of the earth. There was a generous man, a prodigal man, a nobleman! There was a man who, battling against death in the name of his Creation, could like Guillaumet be called a man of courage! (Chapter Two. Les Camarades. II)