At the beginning of Canto Four of his poem John Shade (the poet in VN’s novel Pale Fire, 1962) says that he will spy on beauty as none has spied on it yet and mentions two methods of composing:
Now I shall spy on beauty as none has
Spied on it yet. Now I shall cry out as
None has cried out. Now I shall try what none
Has tried. Now I shall do what none has done.
And speaking of this wonderful machine:
I'm puzzled by the difference between
Two methods of composing: A, the kind
Which goes on solely in the poet's mind,
A testing of performing words, while he
Is soaping a third time one leg, and B,
The other kind, much more decorous, when
He's in his study writing with a pen. (ll. 835-846)
At the end of his Ode on a Grecian Urn (1819) Keats says:
"Beauty is truth, truth beauty,—that is all
Ye know on earth, and all ye need to know."
In Literature and Dogma (1883) Matthew Arnold mentions the method of Jesus, His secret and a great truth:
And since, though the method and the secret are equally indispensable, the secret may be said to have in it more of practice and conduct, Catholicism may claim perhaps to have more of religion. On the other hand, Protestantism has more light: and, as the method of inwardness and sincerity, once gained, is of general application, and a power for all the purposes of life, Protestantism, we can see, has been accompanied by most prosperity. And here is the answer to Mr. Buckle's famous parallel between Spain and Scotland, that parallel which everyone feels to be a sophism. Scotland has had, to make her different from Spain, the 'method' of Jesus; and though, in theology, Scotland may have turned it to no great account, she has found her account in it in almost everything else. Catholicism, again, has had, perhaps, most happiness. When one thinks of the bitter and contentious temper of Puritanism,—temper being, nevertheless, such a vast part of conduct,—and then thinks of St. Theresa and her sweetness, her never-sleeping hatred of 'detraction,' one is tempted almost to say, that there was more of Jesus in St. Theresa's little finger than in John Knox's whole body. Protestantism has the method of Jesus with His secret too much left out of mind; Catholicism has His secret with His method too much left out of mind; neither has His unerring balance, His intuition, His sweet reasonableness. But both have hold of a great truth, and get from it a great power.
John Knox (c. 1514-72) was a Scottish minister, Reformed theologian, and writer who was a leader of the country's Reformation. Martin Gradus (the father of Shade's murderer, Jakob Gradus) was a Protestant minister in Riga. Describing Shade's murder by Gradus, Kinbote (Shade’s mad commentator who imagines that he is Charles the Beloved, the last self-exiled king of Zembla) quotes a line from Matthew Arnold's poem The Scholar-Gipsy (1853):
His first bullet ripped a sleeve button off my black blazer, another sang past my ear. It is evil piffle to assert that he aimed not at me (whom he had just seen in the library - let us be consistent, gentlemen, ours is a rational world after all), but at the gray-locked gentleman behind me. Oh, he was aiming at me all right but missing me every time, the incorrigible bungler, as I instinctively backed, bellowing and spreading my great strong arms (with my left hand still holding the poem, "still clutching the inviolable shade," to quote Matthew Arnold, 1822-1888), in an effort to halt the advancing madman and shield John, whom I feared he might, quite accidentally, hit, while he, my sweet, awkward old John, kept clawing at me and pulling me after him, back to the protection of his laurels, with the solemn fussiness of a poor lame boy trying to get his spastic brother out of the range of the stones hurled at them by schoolchildren, once a familiar sight in all countries. I felt - I still feel - John's hand fumbling at mine, seeking my fingertips, finding them, only to abandon them at once as if passing to me, in a sublime relay race, the baton of life.
One of the bullets that spared me struck him in the side and went through his heart. His presence behind me abruptly failing me caused me to lose my balance, and, simultaneously, to complete the farce of fate, my gardener's spade dealt gunman Jack from behind the hedge a tremendous blow on the pate, felling him and sending his weapon flying from his grasp. Our savior retrieved it and helped me to my feet. My coccyx and right wrist hurt badly but the poem was safe. John, though, lay prone on the ground, with a red spot on his white shirt. I still hoped he had not been killed. The madman sat on the porch step, dazedly nursing with bloody hands a bleeding head. Leaving the gardener to watch over him I hurried into the house and concealed the invaluable envelope under a heap of girls' galoshes, furred snowboots and white wellingtons heaped at the bottom of a closet, from which I exited as if it had been the end of the secret passage that had taken me all the way out of my enchanted castle and right from Zembla to this Arcady. I then dialed 11111 and returned with a glass of water to the scene of the carnage. The poor poet had now been turned over and lay with open dead eyes directed up at the sunny evening azure. The armed gardener and the battered killer were smoking side by side on the steps. The latter, either because he was in pain, or because he had decided to play a new role, ignored me as completely as if I were a stone king on a stone charger in the Tessera Square of Onhava; but the poem was safe. (note to Line 1000)
In De Profundis (1897), a letter written during his imprisonment in Reading Gaol and addressed to his lover "Bosie" (Lord Alfred Douglas), Oscar Wilde several times mentions Matthew Arnold:
Nor is it merely that we can discern in Christ that close union of personality with perfection which forms the real distinction between the classical and romantic movement in life, but the very basis of his nature was the same as that of the nature of the artist—an intense and flamelike imagination. He realised in the entire sphere of human relations that imaginative sympathy which in the sphere of Art is the sole secret of creation. He understood the leprosy of the leper, the darkness of the blind, the fierce misery of those who live for pleasure, the strange poverty of the rich. Some one wrote to me in trouble, ‘When you are not on your pedestal you are not interesting.’ How remote was the writer from what Matthew Arnold calls ‘the Secret of Jesus.’ Either would have taught him that whatever happens to another happens to oneself, and if you want an inscription to read at dawn and at night-time, and for pleasure or for pain, write up on the walls of your house in letters for the sun to gild and the moon to silver, ‘Whatever happens to oneself happens to another.’
Even Matthew Arnold, whose song of Callicles tells of ‘the triumph of the sweet persuasive lyre,’ and the ‘famous final victory,’ in such a clear note of lyrical beauty, has not a little of it [the cry of Marsyas, the satyr who was skinned alive after losing a musical contest with Apollo]; in the troubled undertone of doubt and distress that haunts his verses, neither Goethe nor Wordsworth could help him, though he followed each in turn, and when he seeks to mourn for Thyrsis or to sing of the Scholar Gipsy, it is the reed that he has to take for the rendering of his strain.
‘The Secret of Jesus’ brings to mind Kinbote's secret that Shade guessed quite some time ago:
Neither Shade nor I had ever been able to ascertain whence precisely those ringing sounds came - which of the five families dwelling across the road on the lower slopes of our woody hill played horseshoe quoits every other evening; but the tantalizing tingles and jingles contributed a pleasant melancholy note to the rest of Dulwich Hill's evening sonorities - children calling to each other, children being called home, and the ecstatic barking of the boxer dog whom most of the neighbors disliked (he overturned garbage cans) greeting his master home.
Through the trees I distinguished John's white shirt and gray hair; he sat in his Nest (as he called it), the arborlike porch or veranda I have mentioned in my note to lines 47-48. I could not keep from advancing a little nearer - oh, discreetly, almost on tiptoe; but then I noticed he was resting, not writing, and I openly walked up to his porch or perch. His elbow was on the table, his fist supported his temple, his wrinkles were all awry, his eyes moist and misty; he looked like an old tipsy witch. He lifted his free hand in greeting without changing his attitude, which although not unfamiliar to me struck me this time as more forlorn than pensive.
"Well," I said, "has the muse been kind to you?"
"Very kind," he replied, slightly bowing his hand-propped head. "exceptionally kind and gentle. In fact, I have here [indicating a huge pregnant envelope near him on the oilcloth] practically the entire product. A few trifles to settle and [suddenly striking the table with his fist] I've swung it, by God."
The envelope, unfastened at one end, bulged with stacked cards.
"Where is the missus?" I asked (mouth dry).
"Help me, Charlie, to get out of here," he pleaded. "Foot gone to sleep. Sybil is at a dinner-meeting of her club."
"A suggestion," I said, quivering. "I have at my place half a gallon of Tokay. I'm ready to share my favorite wine with my favorite poet. We shall have for dinner a knackle of walnuts, a couple of large tomatoes, and a bunch of bananas. And if you agree to show me your 'finished product,' there will be another treat: I promise to divulge to you why I gave you, or rather who gave you, your theme."
"What theme?" said Shade absently, as he leaned on my arm and gradually recovered the use of his numb limb.
"Our blue inenubilable Zembla, and the red-capped Steinmann, and the motorboat in the sea cave, and -"
"Ah," said Shade, "I think I guessed your secret quite some time ago. But all the same I shall sample your wine with pleasure. Okay, I can manage by myself now." (note to Line 991)
Lines 417-421: I went upstairs, etc.
The draft yields an interesting variant:
417 I fled upstairs at the first quawk of jazz
And read a galley proof: "Such verses as
'See the blind beggar dance, the cripple sing,
The sot a hero, lunatic a king'
Smack of their heartless age." Then came your call
This is, of course, from Pope's Essay on Man. One knows not what to wonder at more: Pope's not finding a monosyllable to replace "hero" (for example, "man") so as to accommodate the definite article before the next word, or Shade's replacing an admirable passage by the much flabbier final text. Or was he afraid of offending an authentic king? In pondering the near past I have never been able to ascertain retrospectively if he really had "guessed my secret," as he once observed (see note to line 991).
Shade's poem is almost finished when the author is killed by Gradus. Kinbote believes that, to be completed, Shade’s poem needs but one line (Line 1000, identical to Line 1: “I was the shadow of the waxwing slain”). But it seems that, like some sonnets, Shade’s poem also needs a coda (Line 1001: “By its own double in the windowpane”). In his fragment Rim (“Rome,” 1842) Gogol describes a carnival in Rome and mentions il gran poeta morto (the great dead poet) and his sonetto colla coda (sonnet with a coda):
Внимание толпы занял какой-то смельчак, шагавший на ходулях вравне с домами, рискуя всякую минуту быть сбитым с ног и грохнуться насмерть о мостовую. Но об этом, кажется, у него не было забот. Он тащил на плечах чучело великана, придерживая его одной рукою, неся в другой написанный на бумаге сонет с приделанным к нему бумажным хвостом, какой бывает у бумажного змея, и крича во весь голос: <Ecco il gran poeta morto. Ecco il suo sonetto colla coda!>
In a footnote Gogol says that in Italian poetry there is a kind of poem known as sonnet with the tail (con la coda) and explains what a coda is:
В италиянской поэзии существует род стихотворенья, известного под именем сонета с хвостом (con la coda), когда мысль не вместилась и ведёт за собою прибавление, которое часто бывает длиннее самого сонета.
John Keats (1795-1821) died and was buried in Rome. The Grave of Keats (1881) is a sonnet by Oscar Wilde:
RID of the world's injustice, and his pain,
He rests at last beneath God's veil of blue:
Taken from life when life and love were new
The youngest of the martyrs here is lain,
Fair as Sebastian, and as early slain.
No cypress shades his grave, no funeral yew,
But gentle violets weeping with the dew
Weave on his bones an ever-blossoming chain.
O proudest heart that broke for misery!
O sweetest lips since those of Mitylene!
O poet-painter of our English Land!
Thy name was writ in water----it shall stand:
And tears like mine will keep thy memory green,
As Isabella did her Basil-tree.
Wilde calls Keats "poet-painter of our English Land." In Canto One of his poem Shade speaks of his childhood and says that he was brought up by dear bizarre Aunt Maud, a poet and a painter with a taste for realistic objects interlaced with grotesque growths and images of doom:
I was brought up by dear bizarre Aunt Maud,
A poet and a painter with a taste
For realistic objects interlaced
With grotesque growths and images of doom.
She lived to hear the next babe cry. Her room
We've kept intact. Its trivia create
A still life in her style: the paperweight
Of convex glass enclosing a lagoon,
The verse book open at the Index (Moon,
Moonrise, Moor, Moral), the forlorn guitar,
The human skull; and from the local Star
A curio: Red Sox Beat Yanks 5-4
On Chapman's Homer, thumbtacked to the door. (ll. 86-98)
A curio in Aunt Maud's collection, Red Sox Beat Yanks 5-4 On Chapman's Homer, hints at Keats' sonnet On First Looking into Chapman's Homer (1816). Shade's aunt Maud is a namesake of Maud Allan (1873-1956), a Canadian dancer, chiefly noted for her Dance of the Seven Veils. Though not perceived as an accomplished dancer, she performed in Oscar Wilde's play Salome, dancing the title role topless, which garnered great attention. In his essay The Philosophy of Composition (1846) Edgar Allan Poe points out that Beauty is the sole legitimate province of his poem “The Raven” (1845):
My next thought concerned the choice of an impression, or effect, to be conveyed: and here I may as well observe that throughout the construction, I kept steadily in view the design of rendering the work universally appreciable. I should be carried too far out of my immediate topic were I to demonstrate a point upon which I have repeatedly insisted, and which, with the poetical, stands not in the slightest need of demonstration—the point, I mean, that Beauty is the sole legitimate province of the poem. A few words, however, in elucidation of my real meaning, which some of my friends have evinced a disposition to misrepresent. That pleasure which is at once the most intense, the most elevating, and the most pure is, I believe, found in the contemplation of the beautiful. When, indeed, men speak of Beauty, they mean, precisely, not a quality, as is supposed, but an effect—they refer, in short, just to that intense and pure elevation of soul—not of intellect, or of heart—upon which I have commented, and which is experienced in consequence of contemplating the “beautiful.” Now I designate Beauty as the province of the poem, merely because it is an obvious rule of Art that effects should be made to spring from direct causes—that objects should be attained through means best adapted for their attainment—no one as yet having been weak enough to deny that the peculiar elevation alluded to is most readily attained in the poem. Now the object Truth, or the satisfaction of the intellect, and the object Passion, or the excitement of the heart, are, although attainable to a certain extent in poetry, far more readily attainable in prose. Truth, in fact, demands a precision, and Passion, a homeliness (the truly passionate will comprehend me), which are absolutely antagonistic to that Beauty which, I maintain, is the excitement or pleasurable elevation of the soul. It by no means follows, from anything here said, that passion, or even truth, may not be introduced, and even profitably introduced, into a poem for they may serve in elucidation, or aid the general effect, as do discords in music, by contrast—but the true artist will always contrive, first, to tone them into proper subservience to the predominant aim, and, secondly, to enveil them, as far as possible, in that Beauty which is the atmosphere and the essence of the poem.
According to E. A. Poe, his poem has its beginning at the end – where all works of art should begin – and mentions a point at which he first put pen to paper:
Here then the poem may be said to have had its beginning—at the end where all works of art should begin—for it was here at this point of my preconsiderations that I first put pen to paper in the composition of the stanza:
“Prophet!” said I, “thing of evil! prophet still if bird or devil!
By that Heaven that bends above us—by that God we both
adore,
Tell this soul with sorrow laden, if, within the distant Aidenn,
It shall clasp a sainted maiden whom the angels name Lenore—
Clasp a rare and radiant maiden whom the angels name
Lenore.”
Quoth the Raven—“Nevermore.”
“Thing of evil” brings to mind evil mentioned by Shade in Canto Four of his poem:
Now I shall speak of evil as none has
Spoken before. I loathe such things as jazz;
The white-hosed moron torturing a black
Bull, rayed with red; abstractist bric-a-brac;
Primitivist folk-masks; progressive schools;
Music in supermarkets; swimming pools;
Brutes, bores, class-conscious Philistines, Freud, Marx,
Fake thinkers, puffed-up poets, frauds and sharks. (ll. 923-930)
Oscar Wilde said: "Hear no evil, speak no evil, and you won't be invited to cocktail parties." In his Commentary Kinbote describes a cocktail party at the Hurleys':
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. (note to Line 629)
Btw., What's the Railroad to Me? is a poem by H. D. Thoreau:
What's the railroad to me?
I never go to see
Where it ends.
It fills a few hollows,
And makes banks for the swallows,
It sets the sand a-blowing,
And the blackberries a-growing.
In Henry David Thoreau: His Character and Opinions (1880) R. L. Stevenson says that Thoreau was at least not altogether one of us:
There is something wanting in the man who does not hate himself whenever he is constrained to say no. And there was a great deal wanting in this born dissenter. He was almost shockingly devoid of weaknesses; he had not enough of them to be truly polar with humanity; whether you call him demi-god or demi-man, he was at least not altogether one of us, for he was not touched with a feeling of our infirmities.
In a conversation at the Faculty Club Shade says that Judge Goldsworth (Kinbote's landlord) is "one of us:"
Shade [smiling and massaging my knee]: "Kings do not die - they only disappear, eh, Charles?"
"Who said that?" asked sharply, as if coming out of a trance, the ignorant, and always suspicious, Head of the English Department.
"Take my own case," continued my dear friend ignoring Mr. H. "I have been said to resemble at least four people: Samuel Johnson; the lovingly reconstructed ancestor of man in the Exton Museum; and two local characters, one being the slapdash disheveled hag who ladles out the mash in the Levin Hall cafeteria."
"The third in the witch row," I precised quaintly, and everybody laughed.
"I would rather say," remarked Mr. Pardon - American History - "that she looks like Judge Goldsworth" ("One of us," interposed Shade inclining his head), "especially when he is real mad at the whole world after a good dinner."
"I hear," hastily began Netochka, "that the Goldsworths are having a wonderful time -"
Professor Pardon now spoke to me: "I was under the impression that you were born in Russia, and that your name was a kind of anagram of Botkin or Botkine?"
Kinbote: "You are confusing me with some refugee from Nova Zembla" [sarcastically stressing the "Nova'"].
"Didn't you tell me, Charles, that kinbote means regicide in your language?" asked my dear Shade.
"Yes, a king's destroyer," I said (longing to explain that a king who sinks his identity in the mirror of exile is in a sense just that). (note to Line 894)
The Mirror Speaks is a poem by R. L. Stevenson:
Where the bells peal far at sea
Cunning fingers fashioned me.
There on palace walls I hung
While that Consuelo sung;
But I heard, though I listened well,
Never a note, never a trill,
Never a beat of the chiming bell.
There I hung and looked, and there
In my grey face, faces fair
Shone from under shining hair.
Well, I saw the poising head,
But the lips moved and nothing said;
And when lights were in the hall,
Silent moved the dancers all.
So awhile I glowed, and then
Fell on dusty days and men;
Long I slumbered packed in straw,
Long I none but dealers saw;
Till before my silent eye
On that sees came passing by.
Now with an outlandish grace,
To the sparkling fire I face
In the blue room at Skerryvore;
Where I wait until the door
Open, and the Prince of Men,
Henry James, shall come again.
At his Skerryvore house in the southern English coastal town of Bournemouth R. L. Stevenson wrote The Strange Case of Dr Jekyll and Mr Hyde (1886). In Stevenson's novella Dr. Henry Jekyll pays the family of Edward Hyde's victim £100 to avoid a scandal. Kinboot or kinbot is a wergeld or man-boot paid by a homicide to the kin of the person slain. In his Cornell lecture on R. L. Stevenson VN points out that in The Strange Case of Dr. Jekyll and Mr. Hyde there are really three personalities: Jekyll, Hyde and a third, the Jekyll residue when Hyde takes over. Shade’s birthday, July 5, is also Kinbote’s and Gradus’ birthday (while Shade was born in 1898, Kinbote and Gradus were born in 1915). The poet Shade, his commentator Kinbote and his murderer Gradus (who is Kinbote's double) seem to represent three different aspects of Botkin’s personality. An American scholar of Russian descent, Professor Vsevolod Botkin went mad and became Shade, Kinbote and Gradus after the tragic death of his daughter Nadezhda (Hazel Shade's "real" name). Nadezhda means in Russian “hope.” There is a hope that, when Kinbote completes his work on Shade’s poem and commits suicide (on Oct. 19, 1959, the anniversary of Pushkin’s Lyceum), Botkin, like Count Vorontsov (a target of Pushkin’s epigrams, “half-milord, half-merchant, etc.”), will be full again.