At the beginning of his poem John Shade (the poet in VN’s novel Pale Fire, 1962) says that he was the shadow of the waxwing slain by the false azure in the windowpane:
I was the shadow of the waxwing slain
By the false azure in the windowpane;
I was the smudge of ashen fluff - and I
Lived on, flew on, in the reflected sky. (ll. 1-4)
At the end of his essay Why I Write (1946) George Orwell (an English writer, 1903-50) compares good prose to a windowpane:
Looking back through the last page or two, I see that I have made it appear as though my motives in writing were wholly public-spirited. I don’t want to leave that as the final impression. All writers are vain, selfish, and lazy, and at the very bottom of their motives there lies a mystery. Writing a book is a horrible, exhausting struggle, like a long bout of some painful illness. One would never undertake such a thing if one were not driven on by some demon whom one can neither resist or understand. For all one knows that demon is simply the same instinct that makes a baby squall for attention. And yet it is also true that one can write nothing readable unless one constantly struggles to efface one’s own personality. Good prose is like a windowpane. I cannot say with certainty which of my motives are the strongest, but I know which of them deserve to be followed. And looking back through my work, I see that it is invariably where I lacked a political purpose that I wrote lifeless books and was betrayed into purple passages, sentences without meaning, decorative adjectives and humbug generally.
Eric Blair (George Orwell's real name) chose his pseudonym after the River Orwell that flows through the county of Suffolk in England from Ipswich to Felixstowe. A port town on the North Sea coast, Felixstowe brings to mind Felix, in VN's novel Otchayanie (Despair, 1934) a tramp whom Hermann believes to be his perfect double. The poet Shade and his commentator Kinbote (who imagines that he is Charles the Beloved, the last self-exiled king of Zembla) live in New Wye (a small University town). The Wye is a river in England and Wales. Lines Composed a Few Miles above Tintern Abbey, On Revisiting the Banks of the Wye during a Tour. July 13, 1798 is a poem by William Wordsworth (a poet who asked the critic not scorn the sonnet).
A political purpose and purple passages mentioned by Orwell in Why I Write bring to mind the purple passages mentioned by Kinbote and "political pollination" mentioned by Shade in their conversations:
In a black pocketbook that I fortunately have with me I find, jotted down, here and there, among various extracts that had happened to please me (a footnote from Boswell's Life of Dr. Johnson, the inscriptions on the trees in Wordsmith's famous avenue, a quotation from St. Augustine, and so on), a few samples of John Shade's conversation which I had collected in order to refer to them in the presence of people whom my friendship with the poet might interest or annoy. His and my reader will, I trust, excuse me for breaking the orderly course of these comments and letting my illustrious friend speak for himself.
Book reviewers being mentioned, he said: "I have never acknowledged printed praise though sometimes I longed to embrace the glowing image of this or that paragon of discernment; and I have never bothered to lean out of my window and empty my skoramis on some poor hack's pate. I regard both the demolishment and the rave with like detachment."
Kinbote: "I suppose you dismiss the first as the blabber of a blockhead and the second as a kind soul's friendly act?"
Shade: "Exactly."
Speaking of the Head of the bloated Russian Department, Prof. Pnin, a regular martinet in regard to his underlings (happily, Prof. Botkin, who taught in another department, was not subordinated to that grotesque "perfectionist"): "How odd that Russian intellectuals should lack all sense of humor when they have such marvelous humorists as Gogol, Dostoevski, Chekhov, Zoshchenko, and those joint authors of genius Ilf and Petrov."
Talking of the vulgarity of a certain burly acquaintance of ours: "The man is as corny as a cook-out chef apron."
Kinbote (laughing): "Wonderful!"
The subject of teaching Shakespeare at college level having been introduced: "First of all, dismiss ideas, and social background, and train the freshman to shiver, to get drunk on the poetry of Hamlet or Lear, to read with his spine and not with his skull."
Kinbote: "You appreciate particularly the purple passages?"
Shade: "Yes, my dear Charles, I roll upon them as a grateful mongrel on a spot of turf fouled by a Great Dane."
The respective impacts and penetrations of Marxism and Freudism being talked of, I said: "The worst of two false doctrines is always that which is harder to eradicate."
Shade: "No, Charlie, there are simpler criteria: Marxism needs a dictator, and a dictator needs a secret police, and that is the end of the world; but the Freudian, no matter how stupid, can still cast his vote at the poll, even if he is pleased to call it [smiling] political pollination."
Of students' papers: "I am generally very benevolent [said Shade]. But there are certain trifles I do not forgive."
Kinbote: "For instance?"
"Not having read the required book. Having read it like an idiot. Looking in it for symbols; example: 'The author uses the striking image green leaves because green is the symbol of happiness and frustration.' I am also in the habit of lowering a student's mark catastrophically if he uses 'simple' and 'sincere' in a commendatory sense; examples: 'Shelley's style is always very simple and good'; or 'Yeats is always sincere.' This is widespread, and when I hear a critic speaking of an author's sincerity I know that either the critic or the author is a fool."
Kinbote: "But I am told this manner of thinking is taught in high school?"
"That's where the broom should begin to sweep. A child should have thirty specialists to teach him thirty subjects, and not one harassed schoolmarm to show him a picture of a rice field and tell him this is China because she knows nothing about China, or anything else, and cannot tell the difference between longitude and latitude."
Kinbote: "Yes. I agree." (note to Line 172: books and people)
Shade compares himself to a grateful mongrel rolling on a spot of turf fouled by a Great Dane. In his essay A Hanging (1931) George Orwell mentions a mongrel dog that attempted to lick the face of a prisoner just before his execution:
We set out for the gallows. Two warders marched on either side of the prisoner, with their rifles at the slope; two others marched close against him, gripping him by arm and shoulder, as though at once pushing and supporting him. The rest of us, magistrates and the like, followed behind. Suddenly, when we had gone ten yards, the procession stopped short without any order or warning. A dreadful thing had happened–a dog, come goodness knows whence, had appeared in the yard. It came bounding among us with a loud volley of barks, and leapt round us wagging its whole body, wild with glee at finding so many human beings together. It was a large woolly dog, half Airedale, half pariah. For a moment it pranced round us, and then, before anyone could stop it, it had made a dash for the prisoner, and jumping up tried to lick his face. Everyone stood aghast, too taken aback even to grab at the dog.
“Who let that bloody brute in here?” said the superintendent angrily. “Catch it, someone!”
In Canto Four of his poem Shade speaks of evil and pairs Freud with Marx:
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)
The Lesser Evil (1924) is a poem by George Orwell:
Empty as death and slow as pain
The days went by on leaden feet;
And parson's week had come again
As I walked down the little street.
Without, the weary doves were calling,
The sun burned on the banks of mud;
Within, old maids were caterwauling
A dismal tale of thorns and blood.
I thought of all the church bells ringing
In towns that Christian folks were in;
I heard the godly maidens singing;
I turned into the house of sin.
The house of sin was dark and mean,
With dying flowers round the doors;
They spat the betel juice between
The rotten bamboo of the floors.
Why did I come, the woman cried
So seldom to her bed of ease?
When I was not, her spirit died
And would I give her ten rupees.
The weeks went by, and many a day
That black-haired woman did implore
Me as I hurried on my way
To come more often than before.
The days went by like dead leaves falling,
And parson's week came round again.
Once more devout old maids were bawling
Their ugly rhymes of death and pain.
The woman waited for me there
As down the little street I trod,
And musing on her oily hair,
I turned into the house of God.
The house of sin and the house of God bring to mind the seven deadly sins mentioned by Shade and the Name of God mentioned by Kinbote in their theological dispute:
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)
According to Shade, the password is Pity. In Orwell's Notes on Nationalism (1945) Pacifist says that where loyalty is involved, pity ceases to function:
When Hitler invaded Russia, the officials of the M.O.I. issued ‘as background’ a warning that Russia might be expected to collapse in six weeks. On the other hand the Communists regarded every phase of the war as a Russian victory, even when the Russians were driven back almost to the Caspian Sea and had lost several million prisoners. There is no need to multiply instances. The point is that as soon as fear, hatred, jealousy and power worship are involved, the sense of reality becomes unhinged. And, as I have pointed out already, the sense of right and wrong becomes unhinged also. There is no crime, absolutely none, that cannot be condoned when ‘our’ side commits it. Even if one does not deny that the crime has happened, even if one knows that it is exactly the same crime as one has condemned in some other case, even if one admits in an intellectual sense that it is unjustified – still one cannot feel that it is wrong. Loyalty is involved, and so pity ceases to function.
In his 1949 dystopian novel Nineteen Eighty-Four George Orwell coined the term doublethink as part of the fictional language of Newspeak. 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”). Shade's murderer, Jakob Gradus (one of the three main characters in Pale Fire) turns out to be Kinbote's double. In fact, the poet Shade, his commentator Kinbote and his murderer Gradus seem to represent three different aspects of one and the same person whose "real" name is Botkin. 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. In Pushkin’s little tragedy Mozart and Salieri (1830) Mozart uses the phrase nikto b (none would), Botkin in reverse:
Когда бы все так чувствовали силу
Гармонии! Но нет: тогда б не мог
И мир существовать; никто б не стал
Заботиться о нуждах низкой жизни;
Все предались бы вольному искусству.
If all could feel like you the power
of harmony! But no: the world
could not go on then. None would
bother about the needs of lowly life;
All would surrender to free art. (Scene II)
One of George Orwell’s most ardent critics, Alaric Jacob (an English writer and journalist, 1909-95) once said that if Orwell were Mozart, he would be his living Salieri: in other words, a relatively minor writer condemned to live in the shade of his more celebrated contemporary. There are three main characters in Pale Fire. In George Orwell's novel Ninteen Eighty-Four (1949) the number 3 is a recurring theme and symbol with significant meaning. The novel features three superstates (Oceania, Eurasia, and Eastasia), three core slogans of the ruling Party (War is Peace, Freedom is Slavery, Ignorance is Strength), and three main social classes (Inner Party, Outer Party, and Proles). In The Road to Wigan Pier (1937) Orwell says that he was born into what you might describe as the lower-upper-middle class. Among the things that Shade loathes are class-conscious Philistines.
The poet's daughter, Hazel Shade brings to mind a new boy named Hazel, a pretty, mother's darling of a boy, mentioned by Orwell in his autobiographical essay Such, Such Were the Joys (1947):
It is true that I am by nature not gregarious, and the W.C. and dirty-handkerchief side of life is necessarily more obtrusive when great numbers of human beings are crushed together in small space. It is just as bad in an army, and worse, no doubt, in a prison. Besides, boyhood is the age of disgust. After one has learned to differentiate, and before one has become hardened – between seven and eighteen, say – one seems always to be walking the tightrope over a cesspool. Yet I do not think I exaggerate the squalor of school life, when I remember how health and cleanliness were neglected, in spite of the hoo-ha about fresh air and cold water and keeping in hard training. It was common to remain constipated for days together. Indeed, one was hardly encouraged to keep one’s bowels open, since the aperients tolerated were Castor Oil or another almost equally horrible drink called Liquorice Powder. One was supposed to go into the plunge bath every morning, but some boys shirked it for days on end, simply making themselves scarce when the bell sounded, or else slipping along the edge of the bath among the crowd, and then wetting their hair with a little dirty water off the floor. A little boy of eight or nine will not necessarily keep himself clean unless there is something to see that he does it. There was a new boy named Hazel, a pretty, mother’s darling of a boy, who came a little before I left. The first thing I noticed about him was the beautiful pearly whiteness of his teeth. By the end of that term his teeth were an extraordinary shade of green. During all that time, apparently, no one had taken sufficient interest in him to see that he brushed them. (III)
Kinbote asks dear Jesus to rid him of his love for little boys. In Such, Such Were the Joys Orwell writes:
I had learned early in my career that one can do wrong against one's will, and before long I also learned that one can do wrong without ever discovering what one has done or why it was wrong. There were sins that were too subtle to be explained, and there were others that were too terrible to be clearly mentioned. For example, there was sex, which was always smouldering just under the surface and which suddenly blew up into a tremendous row when I was about twelve.
At some preparatory schools homosexuality is not a problem but I think that St Cyprian's may have acquired a ‘bad tone’ thanks to the presence of the South American boys, who would perhaps mature a year or two earlier than an English boy. At that age I was not interested, so I so not actually know what went on, but I imagine it was group masturbation. At any rate, one day the storm suddenly burst over our heads. There were summonses, interrogations, confessions, floggings, repentances, solemn lectures of which one understood nothing except that some irredeemable sin known as ‘swinishness’ or ‘beastliness’ had been committed. One of the ringleaders a boy named Horne, was flogged, according to eye-witnesses, for a quarter of an hour continuously before being expelled. His yells rang through the house. But we were all implicated, more or less, or felt ourselves to be implicated. Guilt seemed to hang in the air like a pall or smoke. A solemn, black-haired imbecile of an assistant master, who was later to be a Member of Parliament took the older boys to a secluded room and delivered a talk on the Temple of the Body.
‘Don't you realize what a wonderful thing your body is?’ he said gravely. ‘You talk of your motor-car engines, your Rolls-Royces and Dainlers and so on. Don't you understand that no engine ever made is fit to be compared with your body? And then you go and wreck it, ruin it — for life!’
He turned his cavernous black eyes on me and added quite sadly:
‘And you, whom I'd always believed to be quite a decent person after your fashion — you, I hear, are one of the very worst.’
A feeling of doom descended upon me. So I was guilty too. I too had done the dreadful thing, whatever it was, that wrecked you for life, body and soul, and ended in suicide or the lunatic asylum. Till then I had hoped that I was innocent, and the conviction of sin which now took possession of me was perhaps all the stronger because I did not know what I had done. I was not among those who were interrogated and flogged, and it was not until the row was well over that I even learned about the trivial accident that had connected my name with it. Even then I understood nothing. It was not till about two years later that I fully grasped what that lecture on the Temple of the Body had referred to. (IV)
It seems that Kinbote writes his commentary, index and foreword (in that order) to Shade's poem not in 'Cedarn, Utana,' but in a madhouse near Quebec (in the same lunatic asylum where Humbert Humbert, the narrator and main character in VN's novel Lolita, 1955, writes his poem "Wanted"). In Canto Three of his poem Shade describes his heart attack and mentions Hurricane Lolita that swept from Florida to Maine:
It was a year of Tempests: Hurricane
Lolita swept from Florida to Maine.
Mars glowed. Shahs married. Gloomy Russians spied.
Lang made your portrait. And one night I died. (ll. 679-82)
In his Commentary Kinbote writes:
Major hurricanes are given feminine names in America. The feminine gender is suggested not so much by the sex of furies and harridans as by a general professional application. Thus any machine is a she to its fond user, and any fire (even a "pale" one!) is she to the fireman, as water is she to the passionate plumber. Why our poet chose to give his 1958 hurricane a little-used Spanish name (sometimes given to parrots) instead of Linda or Lois, is not clear. (note to Line 680)
The poet's wife, Sybil Shade, and Queen Disa (the wife of Charles the Beloved) seem to be one and the same person whose "real" name is Sofia Botkin, born Lastochkin. Sonia Orwell (born Sonia Mary Brownell, 1918-80) was the second wife of George Orwell. She is believed to be the model for Julia, the heroine of Orwell's novel Nineteen Eighty-Four. The name Sonia is a diminutive of Sofia.