In his Commentary to Shade’s poet 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) says that Shade shared with the English masters the noble knack of transplanting trees into verse with their sap and shade:
Line 49: shagbark
A hickory. Our poet shared with the English masters the noble knack of transplanting trees into verse with their sap and shade. Many years ago Disa, our King's Queen, whose favorite trees were the jacaranda and the maidenhair, copied out in her album a quatrain from John Shade's collection of short poems Hebe's Cup, which I cannot refrain from quoting here (from a letter I received on April 6, 1959, from southern France):
THE SACRED TREE
The gingko leaf, in golden hue, when shed,
A muscat grape,
Is an old-fashioned butterfly, ill-spread
In shape.
When the new Episcopal church in New Wye (see note to line 549) was built, the bulldozers spared an arc of those sacred trees planted by a landscaper of genius (Repburg) at the end of the so-called Shakespeare Avenue, on the campus. I do not know if it is relevant or not but there is a cat-and-mouse game in the second line, and "tree" in Zemblan is grados.
According to Alexander Pope (Shade’s favorite poet), “a tree is a nobler object than a prince in his coronation-robes.” In his famous monologue in Shakespeare’s play Prince Hamlet wonders “whether 'tis nobler in the mind to suffer the slings and arrows of outrageous fortune, or to take arms against a sea of troubles, and by opposing end them:”
To be, or not to be: that is the question:
Whether 'tis nobler in the mind to suffer
The slings and arrows of outrageous fortune,
Or to take arms against a sea of troubles,
And by opposing end them? To die: to sleep;
No more; and by a sleep to say we end
The heart-ache and the thousand natural shocks
That flesh is heir to, 'tis a consummation
Devoutly to be wish'd. To die, to sleep;
To sleep: perchance to dream: ay, there's the rub;
For in that sleep of death what dreams may come
When we have shuffled off this mortal coil,
Must give us pause: there's the respect
That makes calamity of so long life;
For who would bear the whips and scorns of time,
The oppressor's wrong, the proud man's contumely,
The pangs of despised love, the law's delay,
The insolence of office and the spurns
That patient merit of the unworthy takes,
When he himself might his quietus make
With a bare bodkin? who would fardels bear,
To grunt and sweat under a weary life,
But that the dread of something after death,
The undiscover'd country from whose bourn
No traveller returns, puzzles the will
And makes us rather bear those ills we have
Than fly to others that we know not of?
Thus conscience does make cowards of us all;
And thus the native hue of resolution
Is sicklied o'er with the pale cast of thought,
And enterprises of great pith and moment
With this regard their currents turn awry,
And lose the name of action.—Soft you now!
The fair Ophelia! Nymph, in thy orisons
Be all my sins remember'd. (Hamlet, 3.1)
The slings and arrows of outrageous fortune make one think of the poisoned arrows mentioned by Pushkin at the end of his poem Anchar ("The Upas Tree," 1828):
А царь тем ядом напитал
Свои послушливые стрелы
И с ними гибель разослал
К соседям в чуждые пределы.
The king, he soaked his arrows true
in poison, and beyond the plains
dispatched those messengers and slew
his neighbors in their own domains.
(translated by VN)
A bare bodkin brings to mind “botkin or bodkin, a Danish stiletto,” mentioned by Kinbote in his Index entry on Botkin, V.:
Botkin, V., American scholar of Russian descent, 894; kingbot, maggot of extinct fly that once bred in mammoths and is thought to have hastened their phylogenetic end, 247; bottekin-maker, 71; bot, plop, and boteliy, big-bellied (Russ.); botkin or bodkin, a Danish stiletto.
In his Parizhskaya poema (“The Paris Poem,” 1943) VN mentions kosmatye mamonty (the shaggy mammoths) that are dying out:
С этим камнем ночным породниться,
пить извозчичье это вино...
Трясогузками ходят блудницы,
и на русском Парнасе темно.
Вымирают косматые мамонты,
чуть жива красноглазая мышь.
Бродят отзвуки лиры безграмотной:
с кандачка переход на Буль-Миш.
С полурусского, полузабытого
переход на подобье арго.
Бродит боль позвонка перебитого
в черных дебрях Бульвар Араго.
Ведь последняя капля России
уже высохла. Будет, пойдем.
Но еще подписаться мы силимся
кривоклювым почтамтским пером.
To be one with this stone which is one with the night,
to drink this red wine, which the cabby drinks.
And the whores, they walk as the wagtails walk,
And the Russian Parnassus in darkness sinks.
Dying out are the shaggy mammoths,
barely alive is the red-eyed mouse.
Echoes of an illiterate lyre here wander,
from the slipshod to Boul’Mich you pass.
From a tongue half-Russian and half-forgotten
here you pass to a form of argot.
The pain of a severed vertebra wanders
in the black depths of Boulevard Arago.
Hasn’t the very last inkdrop of Russia
already dried up? Let’s be going then.
Yet we still attempt to scrawl our signature
with a crooked-beaked post-office pen. (6)
Note to [Line] 64/Boulevard Arago. Until quite recently it was there that public decapitations took place in Paris, with local grocers getting the closest view of a reasonably sensational but generally rather messy show.
Krasnoglazaya mysh’ (the red-eyed mouse) that is barely alive brings to mind a cat-and-mouse game in the second line of Shade’s poem The Sacred Tree. In his autobiography Speak, Memory (1951) VN describes his life in Berlin and in Paris before World War II and mentions Pope’s “curious Germans” and the Boulevard Arago in Paris:
Somehow, during my secluded years in Germany, I never came across those gentle musicians of yore who, in Turgenev’s novels, played their rhapsodies far into the summer night; or those happy old hunters with their captures pinned to the crown of their hats, of whom the Age of Reason made such fun: La Bruyère’s gentleman who sheds tears over a parasitized caterpillar, Gay’s “philosophers more grave than wise” who, if you please, “hunt science down in butterflies,” and, less insultingly, Pope’s “curious Germans,” who “hold so rare” those “insects fair”; or simply the so-called wholesome and kindly folks that during the last war homesick soldiers from the Middle West seem to have preferred so much to the cagey French farmer and to brisk Madelon II. On the contrary, the most vivid figure I find when sorting out in memory the meager stack of my non-Russian and non-Jewish acquaintances in the years between the two wars is the image of a young German university student, well-bred, quiet, bespectacled, whose hobby was capital punishment. At our second meeting he showed me a collection of photographs among which was a purchased series (“Ein bischen retouchiert,” he said wrinkling his freckled nose) that depicted the successive stages of a routine execution in China; he commented, very expertly, on the splendor of the lethal sword and on the spirit of perfect cooperation between headsman and victim, which culminated in a veritable geyser of mist-gray blood spouting from the very clearly photographed neck of the decapitated party. Being pretty well off, this young collector could afford to travel, and travel he did, in between the humanities he studied for his Ph.D. He complained, however, of continuous ill luck and added that if he did not see something really good soon, he might not stand the strain. He had attended a few passable hangings in the Balkans and a well-advertised, although rather bleak and mechanical guillotinade (he liked to use what he thought was colloquial French) on the Boulevard Arago in Paris; but somehow he never was sufficiently close to observe everything in detail, and the highly expensive teeny-weeny camera in the sleeve of his raincoat did not work as well as he had hoped. Despite a bad cold, he had journeyed to Regensburg where beheading was violently performed with an axe; he had expected great things from that spectacle but, to his intense disappointment, the subject had apparently been drugged and had hardly reacted at all, beyond feebly flopping about on the ground while the masked executioner and his clumsy mate fell all over him. Dietrich (my acquaintance’s first name) hoped some day to go to the States so as to witness a couple of electrocutions; from this word, in his innocence, he derived the adjective “cute,” which he had learned from a cousin of his who had been to America, and with a little frown of wistful worry Dietrich wondered if it were really true that, during the performance, sensational puffs of smoke issued from the natural orifices of the body. At our third and last encounter (there still remained bits of him I wanted to file for possible use) he related to me, more in sorrow than in anger, that he had once spent a whole night patiently watching a good friend of his who had decided to shoot himself and had agreed to do so, in the roof of the mouth, facing the hobbyist in a good light, but having no ambition or sense of honor, had got hopelessly tight instead. Although I have lost track of Dietrich long ago, I can well imagine the look of calm satisfaction in his fish-blue eyes as he shows, nowadays (perhaps at the very minute I am writing this), a never-expected profusion of treasures to his thigh-clapping, guffawing co-veterans—the absolutely wunderbar pictures he took during Hitler’s reign. (Chapter Fourteen, 1)