In a theological dispute with Shade (the poet in VN’s novel Pale Fire, 1962) Kinbote (Shade’s mad commentator who imagines that he is Charles the Beloved, the last self-exiled king of Zembla) quotes St. Augustine's words "One can know what God is not; one cannot know what He is" and says that he thinks he knows what He is not:
Here indeed is the Gist of the matter. And this, I think, not only the institute (see line 517) but our poet himself missed. For a Christian, no Beyond is acceptable or imaginable without the participation of God in our eternal destiny, and this in turn implies a condign punishment for every sin, great and small. My little diary happens to contain a few jottings referring to a conversation the poet and I had on June 23 "on my terrace after a game of chess, a draw." I transcribe them here only because they cast a fascinating light on his attitude toward the subject.
I had mentioned - I do not recall in what connection - certain differences between my Church and his. It should be noted that our Zemblan brand of Protestantism is rather closely related to the "higher" churches of the Anglican Communion, but has some magnificent peculiarities of its own. The Reformation with us had been headed by a composer of genius; our liturgy is penetrated with rich music; our boy choirs are the sweetest in the world. Sybil Shade came from a Catholic family but since early girlhood developed, as she told me herself, "a religion of her own" -which is generally synonymous, at the best, with a half-hearted attachment to some half-heathen sect or, at the worst, with tepid atheism. She had weaned her husband not only from the Episcopal Church of his fathers, but from all forms of sacramental worship.
We happened to start speaking of the general present-day nebulation of the notion of "sin," of its confusion with the much more carnally colored ideal of "crime," and I alluded briefly to my childhood contacts with certain rituals of our church. Confession with us is auricular and is conducted in a richly ornamented recess, the confessionist holding a lighted taper and standing with it beside the priest's high-backed seat which is shaped almost exactly as the coronation chair of a Scottish king. Little polite boy that I was, I always feared to stain his purple-black sleeve with the scalding tears of wax that kept dripping onto my knuckles, forming there tight little crusts, and I was fascinated by the illumed concavity of his ear resembling a seashell or a glossy orchid, a convoluted receptacle that seemed much too large for the disposal of my peccadilloes.
SHADE: All the seven deadly sins are peccadilloes but without three of them, Pride, Lust and Sloth, poetry might never have been born.
KINBOTE: Is it fair to base objections upon obsolete terminology?
SHADE: All religions are based upon obsolete terminology.
KINBOTE: What we term Original Sin can never grow obsolete.
SHADE: I know nothing about that. In fact when I was small I thought it meant Cain killing Abel. Personally, I am with the old snuff-takers: L'homme est né bon.
KINBOTE: Yet disobeying the Divine Will is a fundamental definition of Sin.
SHADE: I cannot disobey something which I do not know and the reality of which I have the right to deny.
KINBOTE: Tut-tut. Do you also deny that there are sins?
SHADE: I can name only two: murder, and the deliberate infliction of pain.
KINBOTE: Then a man spending his life in absolute solitude could not be a sinner?
SHADE: He could torture animals. He could poison the springs on his island. He could denounce an innocent man in a posthumous manifesto.
KINBOTE: And so the password is – ?
SHADE: Pity.
KINBOTE: But who instilled it in us, John? Who is the Judge of life, and the Designer of death?
SHADE: Life is a great surprise. I do not see why death should not be an even greater one.
KINBOTE: Now I have caught you, John: once we deny a Higher Intelligence that plans and administrates our individual hereafters we are bound to accept the unspeakably dreadful notion of Chance reaching into eternity. Consider the situation, Throughout eternity our poor ghosts are exposed to nameless vicissitudes. There is no appeal, no advice, no support, no protection, nothing. Poor Kinbote's ghost, poor Shade's shade, may have blundered, may have taken the wrong turn somewhere - oh, from sheer absent-mindedness, or simply through ignorance of a trivial rule in the preposterous game of nature - if there be any rules.
SHADE: There are rules in chess problems: interdiction of dual solutions, for instance.
KINBOTE: I had in mind diabolical rules likely to be broken by the other party as soon as we come to understand them. That is why goetic magic does not always work. The demons in their prismatic malice betray the agreement between us and them, and we are again in the chaos of chance. Even if we temper Chance with Necessity and allow godless determinism, the mechanism of cause and effect, to provide our souls after death with the dubious solace of metastatistics, we still have to reckon with the individual mishap, the thousand and second highway accident of those scheduled for Independence Day in Hades. No-no, if we want to be serious about the hereafter let us not begin by degrading it to the level of a science-fiction yarn or a spiritualistic case history. The ideal of one's soul plunging into limitless and chaotic afterlife with no Providence to direct her –
SHADE: There is always a psychopompos around the corner, isn't there?
KINBOTE: Not around that corner, John. With no Providence the soul must rely on the dust of its husk, on the experience gathered in the course of corporeal confinement, and cling childishly to small-town principles, local by-laws and a personality consisting mainly of the shadows of its own prison bars. Such an idea is not to be entertained one instant by the religious mind. How much more intelligent it is - even from a proud infidel's point of view! - to accept God's Presence - a faint phosphorescence at first, a pale light in the dimness of bodily life, and a dazzling radiance after it? I too, I too, my dear John, have been assailed in my time by religious doubts. The church helped me to fight them off. It also helped me not to ask too much, not to demand too clear an image of what is unimaginable. St. Augustine said –
SHADE: Why must one always quote St. Augustine to me?
KINBOTE: As St. Augustine said, "One can know what God is not; one cannot know what He is." I think I know what He is not: He is not despair, He is not terror, He is not the earth in one's rattling throat, not the black hum in one's ears fading to nothing in nothing. I know also that the world could not have occurred fortuitously and that somehow Mind is involved as a main factor in the making of the universe. In trying to find the right name for that Universal Mind, or First Cause, or the Absolute, or Nature, I submit that the Name of God has priority. (note to Line 549)
At the end of his essay My First Acquaintance with Poets (1823) William Hazlitt quotes Charles Lamb's words in his dispute with Holcroft and Coleridge, "Give me man as he is not to be:"
I saw no more of him [Coleridge] for a year or two, during which period he had been wandering in the Hartz Forest, in Germany; and his return was cometary, meteorous, unlike his setting out. It was not till some time after that I knew of his friends Lamb and Southey. The last always appears to me (as I first saw him) with a commonplace book under his arm, and the first with a bon-mot in his mouth. It was at Godwin's that I met with Holcroft and Coleridge, where they were disputing fiercely which was the best—Man as he was, or man as he is to be. "Give me," says Lamb, "man as he is not to be." This saying was the beginning of a friendship between us, which I believe still continues.—Enough of this for the present.
"But there is matter for another rhyme,
And I to this may add a second tale."
According to Hazlitt, Southey always appears to him with a commonplace book under his arm. Describing Gradus' visit to Oswin Bretwit (the former Zemblan consul in Paris whose surname means in Zemblan 'Chess Intelligence'), one remembers Oswin Bretwit always as wearing a mourning band:
I, too, was wont to draw my poet’s attention to the idyllic beauty of airplanes in the evening sky. Who could have guessed that on the very day (July 7) Shade penned this lambent line (the last one on his twenty-third card) Gradus, alias Degré, had flown from Copenhagen to Paris, thus completing the second lap of his sinister journey! Even in Arcady am I, says Death in the tombal scripture.
The activities of Gradus in Paris had been rather neatly planned by the Shadows. They were perfectly right in assuming that not only Odon but our former consul in Paris, the late Oswin Bretwit, would know where to find the King. They decided to have Gradus try Bretwit first. That gentleman had a flat in Meudon where he dwelt alone, seldom going anywhere except the National Library (where he read theosophic works and solved chess problems in old newspapers), and did not receive visitors. The Shadows’ neat plan sprung from a piece of luck. Suspecting that Gradus lacked the mental equipment and mimic gifts necessary for the impersonation of an enthusiastic Royalist, they suggested he had better pose as a completely apolitical commissioner, a neutral little man interested only in getting a good price for various papers that private parties had asked him to take out of Zembla and deliver to their rightful owners. Chance, in one of its anti-Karlist moods, helped. One of the lesser Shadows whom we shall call Baron A. had a father-in-law called Baron B., a harmless old codger long retired from the civil service and quite incapable of understanding certain Renaissance aspects of the new regime. He had been, or thought he had been (retrospective distance magnifies things), a close friend of the late Minister of Foreign Affairs, Oswin Bretwit’s father, and therefore was looking forward to the day when he would be able to transmit to “young” Oswin (who, he understood, was not exactly persona grata with the new regime) a bundle of precious family papers that the dusty baron had come across by chance in the files of a governmental office. All at once he was informed that now the day had come: the documents would be immediately forwarded to Paris. He was also allowed to prefix a brief note to them which read:
Here are some precious papers belonging to your family. I cannot do better than place them in the hands of the son of the great man who was my fellow student in Heidelberg and my teacher in the diplomatic service. Verba volant, scripta manent.
The scripta in question were two hundred and thirteen long letters which had passed some seventy years ago between Zule Bretwit, Oswin's grand-uncle, Mayor of Odevalla, and a cousin of his, Ferz Bretwit, Mayor of Aros. This correspondence, a dismal exchange of bureaucratic platitudes and fustian jokes, was devoid of even such parochial interest as letters of this sort may possess in the eyes of a local historian - but of course there is no way of telling what will repel or attract a sentimental ancestralist - and this was what Oswin Bretwit had always been known to be by his former staff. I would like to take time out here to interrupt this dry commentary and pay a brief tribute to Oswin Bretwit.
Physically, he was a sickly bald-headed man resembling a pallid gland. His face was singularly featureless. He had café-au-lait eyes. One remembers him always as wearing a mourning band. But this insipid exterior belied the quality of the man. From beyond the shining corrugations of the ocean I salute here brave Bretwit! Let there appear for a moment his hand and mine firmly clasping each other across the water over the golden wake of an emblematic sun. Let no insurance firm or airline use this insigne on the glossy page of a magazine as an ad badge under the picture of a retired businessman stupefied and honored by the sight of the technicolored snack that the air hostess offers him with everything else she can give; rather, let this lofty handshake be regarded in our cynical age of frenzied heterosexualism as a last, but lasting, symbol of valor and self-abnegation. How fervently one had dreamed that a similar symbol but in verbal form might have imbued the poem of another dead friend; but this was not to be... Vainly does one look in Pale Fire (oh, pale, indeed!) for the warmth of my hand gripping yours, poor Shade! (note to Line 286)
Oswin Bretwit's mourning band brings to mind traurnitsa ("mourning-wearer," the Russian name of the butterfly Camberwell Beauty) and the Mimic Morn Electric mentioned by S. T. Coleridge in his sonnet "To William Godwin, Author of Political Justice:"
O! form'd t' illume a sunless world forlorn,
As o'er the chill and dusky brow of Night,
In Finland's wintry skies, the Mimic Morn
Electric pours a stream of rosy light,
Pleas'd I have mark'd Oppression, terror-pale,
Since, thro' the windings of her dark machine,
Thy steady eye has shot its glances keen—
And bade th' All-lovely "scenes at distance hail".
Nor will I not thy holy guidance bless,
And hymn thee, Godwin! with an arden lay;
For that thy voice, in Passion's stormy day,
When wild I roam'd the bleak Heath of Distress,
Bade the bright form of Justice meet my way—
And told me that her name was Happiness.
An English journalist, political philosopher and novelist, William Godwin (1756-1836) was the father of Mary Shelley (1797-1851), the author of Frankenstein (a Gothic novel, 1818) and wife of Percy Bysshe Shelley (an English poet, 1792-1822, who drowned in a sea storm a month before his thirtieth birthday). In his poem "The Nature of Electricity" cited by Knbote in his commentary Shade mentions Shelley's incandescent soul:
The light never came back but it gleams again in a short poem "The Nature of Electricity," which John Shade had sent to the New York magazine The Beau and the Butterfly, some time in 1958, but which appeared only after his death:
The dead, the gentle dead--who knows?--
In tungsten filaments abide,
And on my bedside table glows
Another man's departed bride.
And maybe Shakespeare floods a whole
Town with innumerable lights,
And Shelley's incandescent soul
Lures the pale moths of starless nights.
Streetlamps are numbered, and maybe
Number nine-hundred-ninety-nine
(So brightly beaming through a tree
So green) is an old friend of mine.
And when above the livid plain
Forked lightning plays, therein may dwell
The torments of a Tamerlane,
The roar of tyrants torn in hell.
Science tells us, by the way, that the Earth would not merely fall apart, but vanish like a ghost, if Electricity were suddenly removed from the world. (note to Line 347)