Describing his novel Letters from Terra, Van Veen (the narrator and main character in VN’s novel Ada, 1969) mentions the poet Max Mispel who discerned in Van's novel the influence of Osberg (Spanish writer of pretentious fairy tales and mystico-allegoric anecdotes, highly esteemed by short-shift thesialists):
His new lawyer, Mr Gromwell, whose really beautiful floral name suited somehow his innocent eyes and fair beard, was a nephew of the Great Grombchevski, who for the last thirty years or so had managed some of Demon’s affairs with good care and acumen. Gromwell nursed Van’s personal fortune no less tenderly; but he had little experience in the intricacies of book-publishing matters, and Van was an absolute ignoramus there, not knowing, for example, that ‘review copies’ were supposed to go to the editors of various periodicals or that advertisements should be purchased and not be expected to appear by spontaneous generation in full-page adulthood between similar blurbs boosting The Possessed by Miss Love and The Puffer by Mr Dukes.
For a fat little fee, Gwen, one of Mr Gromwell’s employees, was delegated not only to entertain Van, but also to supply Manhattan bookstores with one-half of the printed copies, whilst an old lover of hers in England was engaged to place the rest in the bookshops of London. The notion that anybody kind enough to sell his book should not keep the ten dollars or so that every copy had cost to manufacture seemed unfair and illogical to Van. Therefore he felt sorry for all the trouble that underpaid, tired, bare-armed, brunette-pale shopgirls had no doubt taken in trying to tempt dour homosexuals with his stuff (‘Here’s a rather fancy novel about a girl called Terra’), when he learned from a careful study of a statement of sales, which his stooges sent him in February, 1892, that in twelve months only six copies had been sold — two in England and four in America. Statistically speaking no reviews could have been expected, given the unorthodox circumstances in which poor Terra’s correspondence had been handled. Curiously enough, as many as two did appear. One, by the First Clown in Elsinore, a distinguished London weekly, popped up in a survey entitled, with a British journalist’s fondness for this kind of phoney wordplay, ‘Terre à terre, 1891,’ and dealt with the year’s ‘Space Romances,’ which by that time had begun to fine off. He sniffed Voltemand’s contribution as the choicest of the lot, calling it (alas, with unerring flair) ‘a sumptuously fripped up, trite, tedious and obscure fable, with a few absolutely marvelous metaphors marring the otherwise total ineptitude of the tale.’
The only other compliment was paid to poor Voltemand in a little Manhattan magazine (The Village Eyebrow) by the poet Max Mispel (another botanical name — ‘medlar’ in English), member of the German Department at Goluba University. Herr Mispel, who liked to air his authors, discerned in Letters from Terra the influence of Osberg (Spanish writer of pretentious fairy tales and mystico-allegoric anecdotes, highly esteemed by short-shift thesialists) as well as that of an obscene ancient Arab, expounder of anagrammatic dreams, Ben Sirine, thus transliterated by Captain de Roux, according to Burton in his adaptation of Nefzawi’s treatise on the best method of mating with obese or hunchbacked females (The Perfumed Garden, Panther edition, p.187, a copy given to ninety-three-year-old Baron Van Veen by his ribald physician Professor Lagosse). His critique ended as follows: ‘If Mr Voltemand (or Voltimand or Mandalatov) is a psychiatrist, as I think he might be, then I pity his patients, while admiring his talent.’ (2.2)
On Demonia (Earth's twin planet also known as Antiterra) VN's Lolita (1955) is known as The Gitanilla, a novel by the Spanish writer Osberg (anagram of Borges). A character in J. L. Borges's story El Aleph (The Aleph, 1945), Carlos Argentino Daneri writes a long poem entitled La Tierra ("The Earth"):
El treinta de abril de 1941 me permití agregar al alfajor una botella de coñac del país. Carlos Argentino lo probó, lo juzgó interesante y emprendió, al cabo de unas copas, una vindicación del hombre moderno.
-- Lo evoco -- dijo con una animación algo inexplicable- en su gabinete de estudio, como si dijéramos en la torre albarrana de una ciudad, provisto de teléfonos, de telégrafos, de fonógrafos, de aparatos de radiotelefonía, de cinematógrafos, de linternas mágicas, de glosarios, de horarios, de prontuarios, de boletines...
Observó que para un hombre así facultado el acto de viajar era inútil; nuestro siglo XX había transformado la fábula de Mahoma y de la montaña; las montañas, ahora, convergían sobre el moderno Mahoma.
Tan ineptas me parecieron esas ideas, tan pomposa y tan vasta su exposición, que las relacioné inmediatamente con la literatura; le dije que por qué no las escribía. Previsiblemente respondió que ya lo había hecho: esos conceptos, y otros no menos novedosos, figuraban en el Canto Augural, Canto Prologal o simplemente Canto-Prólogo de un poema en el que trabajaba hacía muchos años, sin réclame, sin bullanga ensordecedora, siempre apoyado en esos dos báculos que se llaman el trabajo y la soledad. Primero, abría las compuertas a la imaginación; luego, hacía uso de la lima. El poema se titulaba La Tierra; tratábase de una descripción del planeta, en la que no faltaban, por cierto, la pintoresca digresión y el gallardo apóstrofe** .
Le rogué que me leyera un pasaje, aunque fuera breve. Abrió un cajón del escritorio, sacó un alto legajo de hojas de block estampadas con el membrete de la Biblioteca Juan Crisóstomo Lafinur y leyó con sonora satisfacción:
He visto, como el griego, las urbes de los hombres,
los trabajos, los días de varia luz, el hambre;
no corrijo los hechos, no falseo los nombres,
pero el voyage que narro, es... autour de ma chambre.
On the thirtieth of April, 1941, along with the sugared cake I allowed myself to add a bottle of Argentine cognac. Carlos Argentino tasted it, pronounced it “interesting,” and, after a few drinks, launched into a glorification of modern man.
“I view him,” he said with a certain unaccountable excitement, “in his inner sanctum, as though in his castle tower, supplied with telephones, telegraphs, phonographs, wireless sets, motion-picture screens, slide projectors, glossaries, timetables, handbooks, bulletins...”
He remarked that for a man so equipped, actual travel was superfluous. Our twentieth century had inverted the story of Mohammed and the mountain; nowadays, the mountain came to the modern Mohammed.
So foolish did his ideas seem to me, so pompous and so drawn out his exposition, that I linked them at once to literature and asked him why he didn’t write them down. As might be foreseen, he answered that he had already done so — that these ideas, and others no less striking, had found their place in the Proem, or Augural Canto, or, more simply, the Prologue Canto of the poem on which he hd been working for many years now, alone, without publicity, with fanfare, supported only by those twin staffs universally known as work and solitude. First, he said, he opened the floodgates of his fancy; then, taking up hand tools, he resorted to the file. The poem was entitled The Earth; it consisted of a description of the planet, and, of course, lacked no amount of picturesque digressions and bold apostrophes.
I asked him to read me a passage, if only a short one. He opened a drawer of his writing table, drew out a thick stack of papers — sheets of a large pad imprinted with the letterhead of the Juan Crisóstomo Lafinur Library — and, with ringing satisfaction, declaimed:
Mine eyes, as did the Greek’s, have known men’s towns and fame,
The works, the days in light that fades to amber;
I do not change a fact or falsify a name —
The voyage I set down is... autour de ma chambre.
Voyage autour de ma chambre (A Journey Around My Room) is a 1794 book by Xavier de Maistre (a French military man and author, 1763-1852, who emigrated to Russia and died in St. Petersburg). It was written to stave off boredom whilst the author was serving a 42-day sentence of confinement to his room for participating in an illegal duel. El hambre (the amber) brings to mind an unmentionable ‘lammer’ (banned on Demonia after the L disaster in the beau milieu of the 19th century):
She [Aqua] developed a morbid sensitivity to the language of tap water — which echoes sometimes (much as the bloodstream does predormitarily) a fragment of human speech lingering in one’s ears while one washes one’s hands after cocktails with strangers. Upon first noticing this immediate, sustained, and in her case rather eager and mocking but really quite harmless replay of this or that recent discourse, she felt tickled at the thought that she, poor Aqua, had accidentally hit upon such a simple method of recording and transmitting speech, while technologists (the so-called Eggheads) all over the world were trying to make publicly utile and commercially rewarding the extremely elaborate and still very expensive, hydrodynamic telephones and other miserable gadgets that were to replace those that had gone k chertyam sobach’im (Russian ‘to the devil’) with the banning of an unmentionable ‘lammer.’ Soon, however, the rhythmically perfect, but verbally rather blurred volubility of faucets began to acquire too much pertinent sense. The purity of the running water’s enunciation grew in proportion to the nuisance it made of itself. It spoke soon after she had listened, or been exposed, to somebody talking — not necessarily to her — forcibly and expressively, a person with a rapid characteristic voice, and very individual or very foreign phrasal intonations, some compulsive narrator’s patter at a horrible party, or a liquid soliloquy in a tedious play, or Van’s lovely voice, or a bit of poetry heard at a lecture, my lad, my pretty, my love, take pity, but especially the more fluid and flou Italian verse, for instance that ditty recited between knee-knocking and palpebra-lifting, by a half-Russian, half-dotty old doctor, doc, toc, ditty, dotty, ballatetta, deboletta... tu, voce sbigottita... spigotty e diavoletta... de lo cor dolente... con ballatetta va... va... della strutta, destruttamente... mente... mente... stop that record, or the guide will go on demonstrating as he did this very morning in Florence a silly pillar commemorating, he said, the ‘elmo’ that broke into leaf when they carried stone-heavy-dead St Zeus by it through the gradual, gradual shade; or the Arlington harridan talking incessantly to her silent husband as the vineyards sped by, and even in the tunnel (they can’t do this to you, you tell them, Jack Black, you just tell them...). Bathwater (or shower) was too much of a Caliban to speak distinctly — or perhaps was too brutally anxious to emit the hot torrent and get rid of the infernal ardor — to bother about small talk; but the burbly flowlets grew more and more ambitious and odious, and when at her first ‘home’ she heard one of the most hateful of the visiting doctors (the Cavalcanti quoter) garrulously pour hateful instructions in Russian-lapped German into her hateful bidet, she decided to stop turning on tap water altogether. (1.3)
Darkbloom (‘Notes to Ada’): lammer: amber (Fr: l’ambre), allusion to electricity.
my lad, my pretty, etc: paraphrase of a verse in Housman.
ballatetta: fragmentation and distortion of a passage in a ‘little ballad’ by the Italian poet Guido Cavalcanti (1255–1300). The relevant lines are: ‘you frightened and weak little voice that comes weeping from my woeful heart, go with my soul and that ditty, telling of a destroyed mind.’
According to Van, the true destination of poor mad Aqua (the twin sister of Van's, Ada's and Lucette's mother Marina) was Terra the Fair:
The details of the L disaster (and I do not mean Elevated) in the beau milieu of last century, which had the singular effect of both causing and cursing the notion of ‘Terra,’ are too well-known historically, and too obscene spiritually, to be treated at length in a book addressed to young laymen and lemans — and not to grave men or gravemen.
Of course, today, after great anti-L years of reactionary delusion have gone by (more or less!) and our sleek little machines, Faragod bless them, hum again after a fashion, as they did in the first half of the nineteenth century, the mere geographic aspect of the affair possesses its redeeming comic side, like those patterns of brass marquetry, and bric-à-Braques, and the ormolu horrors that meant ‘art’ to our humorless forefathers. For, indeed, none can deny the presence of something highly ludicrous in the very configurations that were solemnly purported to represent a varicolored map of Terra. Ved’ (‘it is, isn’t it’) sidesplitting to imagine that ‘Russia,’ instead of being a quaint synonym of Estoty, the American province extending from the Arctic no longer vicious Circle to the United States proper, was on Terra the name of a country, transferred as if by some sleight of land across the ha-ha of a doubled ocean to the opposite hemisphere where it sprawled over all of today’s Tartary, from Kurland to the Kuriles! But (even more absurdly), if, in Terrestrial spatial terms, the Amerussia of Abraham Milton was split into its components, with tangible water and ice separating the political, rather than poetical, notions of ‘America’ and ‘Russia,’ a more complicated and even more preposterous discrepancy arose in regard to time — not only because the history of each part of the amalgam did not quite match the history of each counterpart in its discrete condition, but because a gap of up to a hundred years one way or another existed between the two earths; a gap marked by a bizarre confusion of directional signs at the crossroads of passing time with not all the no-longers of one world corresponding to the not-yets of the other. It was owing, among other things, to this ‘scientifically ungraspable’ concourse of divergences that minds bien rangés (not apt to unhobble hobgoblins) rejected Terra as a fad or a fantom, and deranged minds (ready to plunge into any abyss) accepted it in support and token of their own irrationality.
As Van Veen himself was to find out, at the time of his passionate research in terrology (then a branch of psychiatry) even the deepest thinkers, the purest philosophers, Paar of Chose and Zapater of Aardvark, were emotionally divided in their attitude toward the possibility that there existed’ a distortive glass of our distorted glebe’ as a scholar who desires to remain unnamed has put it with such euphonic wit. (Hm! Kveree-kveree, as poor Mlle L. used to say to Gavronsky. In Ada’s hand.)
There were those who maintained that the discrepancies and ‘false overlappings’ between the two worlds were too numerous, and too deeply woven into the skein of successive events, not to taint with trite fancy the theory of essential sameness; and there were those who retorted that the dissimilarities only confirmed the live organic reality pertaining to the other world; that a perfect likeness would rather suggest a specular, and hence speculatory, phenomenon; and that two chess games with identical openings and identical end moves might ramify in an infinite number of variations, on one board and in two brains, at any middle stage of their irrevocably converging development.
The modest narrator has to remind the rereader of all this, because in April (my favorite month), 1869 (by no means a mirabilic year), on St George’s Day (according to Mlle Larivière’s maudlin memoirs) Demon Veen married Aqua Veen — out of spite and pity, a not unusual blend.
Was there some additional spice? Marina, with perverse vainglory, used to affirm in bed that Demon’s senses must have been influenced by a queer sort of ‘incestuous’ (whatever that term means) pleasure (in the sense of the French plaisir, which works up a lot of supplementary spinal vibrato), when he fondled, and savored, and delicately parted and defiled, in unmentionable but fascinating ways, flesh (une chair) that was both that of his wife and that of his mistress, the blended and brightened charms of twin peris, an Aquamarina both single and double, a mirage in an emirate, a germinate gem, an orgy of epithelial alliterations.
Actually, Aqua was less pretty, and far more dotty, than Marina. During her fourteen years of miserable marriage she spent a broken series of steadily increasing sojourns in sanatoriums. A small map of the European part of the British Commonwealth — say, from Scoto-Scandinavia to the Riviera, Altar and Palermontovia — as well as most of the U.S.A., from Estoty and Canady to Argentina, might be quite thickly prickled with enameled red-cross-flag pins, marking, in her War of the Worlds, Aqua’s bivouacs. She had plans at one time to seek a modicum of health (‘just a little grayishness, please, instead of the solid black’) in such Anglo-American protectorates as the Balkans and Indias, and might even have tried the two Southern Continents that thrive under our joint dominion. Of course, Tartary, an independent inferno, which at the time spread from the Baltic and Black seas to the Pacific Ocean, was touristically unavailable, though Yalta and Altyn Tagh sounded strangely attractive... But her real destination was Terra the Fair and thither she trusted she would fly on libellula long wings when she died. Her poor little letters from the homes of madness to her husband were sometimes signed: Madame Shchemyashchikh-Zvukov (‘Heart rending-Sounds’). (1.3)
Darkbloom (‘Notes to Ada’): beau milieu: right in the middle.
Faragod: apparently, the god of electricity.
braques: allusion to a bric-à-brac painter.
No falseo los nombres (no false numbers) in Carlos Argentino's poem La Tierra brings to mind "numbers and rows and series" mentioned by Van:
Numbers and rows and series — the nightmare and malediction harrowing pure thought and pure time — seemed bent on mechanizing his mind. Three elements, fire, water, and air, destroyed, in that sequence, Marina, Lucette, and Demon. Terra waited. (3.1)
Van's penname, Voltemand hints at a courtier in Hamlet. The first epigraph to Borges' story The Aleph is from Shakespeare's play:
"O God! I could be bounded in a nutshell, and count myself a King of infinite space..." (Hamlet, II, 2)
The second epigraph to The Aleph is from Thomas Hobbes's Leviathan (1651):
But they will teach us that Eternity is the Standing still of the Present Time, a Nunc-stans (as the schools call it); which neither they, nor any else understand, no more than they would a Hic-stans for an Infinite greatness of Place. (IV, 46)
To Napoleon the Last
Всё так и будет, как ты говоришь:
Покончив с Z., пойдём мы на Париж!
Everything will be as you say:
having done with Z., we'll go to Paris!