In a conversation at the Faculty Club John Shade (the poet in VN's novel Pale Fire, 1962) tells Kinbote (Shade’s mad commentator who imagines that he is Charles the Beloved, the last self-exiled king of Zembla) that Judge Goldsworth (Kinbote's landlord who is on sabbatical in Europe) 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 -" (note to Line 894)
The former Zemblan consul whom Gradus (Shade's murderer) visits in Paris, Oswin Bretwit thinks that Gradus is one of us:
"What!" cried Bretwit in candid surprise. "They know at home that His Majesty has left Zembla?" (I could have spanked the dear man.)
"Indeed, yes," said Gradus kneading his hands, and fairly panting with animal pleasure - a matter of instinct no doubt since the man certainly could not realize intelligently that the ex-consul's faux pas was nothing less than the first confirmation of the Kings presence abroad: "Indeed," he repeated with a meaningful leer, "and I would be deeply obliged to you if you would recommend me to Mr. X."
At these words a false truth dawned upon Oswin Bretwit and he moaned to himself: Of course! How obtuse of me! He is one of us! The fingers of his left hand involuntarily started to twitch as if he were pulling a kikapoo puppet over it, while his eyes followed intently his interlocutor's low-class gesture of satisfaction. A Karlist agent, revealing himself to a superior, was expected to make a sign corresponding to the X (for Xavier) in the one-hand alphabet of deaf mutes: the hand held in horizontal position with the index curved rather flaccidly and the rest of the fingers bunched (many have criticized it for looking too droopy; it has now been replaced by a more virile combination). On the several occasions Bretwit had been given it, the manifestation had been preceded for him, during a moment of suspense - rather a gap in the texture of time than an actual delay - by something similar to what physicians call the aura, a strange sensation both tense and vaporous, a hot-cold ineffable exasperation pervading the entire nervous system before a seizure. And on this occasion too Bretwit felt the magic wine rise to his head. (note to Line 286)
In his novel Idiot ("The Idiot," 1867) Dostoevski (the writer who suffered from epilepsy) describes the aura experienced before a seizure by Prince Myshkin (the novel's main character, an epileptic). Dr. Oscar Nattochdag's nickname, Netochka hints at Dostoevski's unfinished novel Netochka Nezvanov (1849). Natt och dag means in Swedish "night and day." In Oscar Wilde's The Ballad of Reading Gaol (1898) the phrase "night and day" occurs at least three times:
He does not sit with silent men
Who watch him night and day;
Who watch him when he tries to weep,
And when he tries to pray;
Who watch him lest himself should rob
The prison of its prey. (I)
Or else he sat with those who watched
His anguish night and day;
Who watched him when he rose to weep,
And when he crouched to pray;
Who watched him lest himself should rob
Their scaffold of its prey. (III)
For they starve the little frightened child
Till it weeps both night and day:
And they scourge the weak, and flog the fool,
And gibe the old and gray,
And some grow mad, and all grow bad,
And none a word may say. (V)
In his essay The Double included in The Book of Imaginary Beings (1957) J. L. Borges mentions Dostoevski (the author of The Double, 1846), R. L. Stevenson (the author of Strange Case of Dr. Jekyll and Mr. Hyde, 1886) and Dorian Gray, the hero of Wilde's novel The Picture of Dorian Gray (1891) who stabs his portrait and meets his death:
Suggested or stimulated by reflections in mirrors and in water and by twins, the idea of the Double is common to many countries. It is likely that sentences such as A friend is another self by Pythagoras or the Platonic Know thyself were inspired by it. In Germany this Double is called Doppelgänger, which means ’double walker’. In Scotland there is the fetch, which comes to fetch a man to bring him to his death; there is also the Scottish word wraith for an apparition thought to be seen by a person in his exact image just before death. To meet oneself is, therefore, ominous. The tragic ballad ‘Ticonderoga’ by Robert Louis Stevenson tells of a legend on this theme. There is also the strange picture by Rossetti (‘How They Met Themselves’) in which two lovers come upon themselves in the dusky gloom of a wood. We may also cite examples from Hawthorne (‘Howe’s Masquerade’), Dostoyevsky, Alfred de Musset, James (‘The Jolly Corner’), Kleist, Chesterton (‘The Mirror of Madmen’), and Hearn (Some Chinese Ghosts).
The ancient Egyptians believed that the Double, the ka, was a man’s exact counterpart, having his same walk and his same dress. Not only men, but gods and beasts, stones and trees, chairs and knives had their ka, which was invisible except to certain priests who could see the Doubles of the gods and were granted by them a knowledge of things past and things to come.
To the Jews the appearance of one’s Double was not an omen of imminent death. On the contrary, it was proof of having attained prophetic powers. This is how it is explained by Gershom Scholem. A legend recorded in the Talmud tells the story of a man who, in search of God, met himself.
In the story ‘William Wilson’ by Poe, the Double is the hero’s conscience. He kills it and dies. In a similar way, Dorian Gray in Wilde’s novel stabs his portrait and meets his death. In Yeats’s poems the Double is our other side, our opposite, the one who complements us, the one we are not nor will ever become.
Plutarch writes that the Greeks gave the name other self to a king’s ambassador.
Shade's murderer, Gradus is Kinbote's double. In his essay The Double J. L. Borges mentions R. L. Stevenson's ballad Ticonderoga (1890). In his essay Henry David Thoreau: His Character and Opinions (1880) R. L. Stevenson says that H. D. Thoreau was 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 the preceding paragraph R. L. Stevenson quotes the words of R. W. Emerson who said that it was much easier for Thoreau to say NO than YES:
So many negative superiorities begin to smack a little of the prig. From his later works he was in the habit of cutting out the humorous passages, under the impression that they were beneath the dignity of his moral muse; and there we see the prig stand public and confessed. It was "much easier," says Emerson acutely, much easier for Thoreau to say NO than YES; and that is a characteristic which depicts the man. It is a useful accomplishment to be able to say NO, but surely it is the essence of amiability to prefer to say YES where it is possible.
The Russian word for "no" net. Alexander Blok's poem Da. Tak diktuet vdokhnoven'ye ("Yes. Thus the inspiration dictates," 1911-14) begins with the word Da (Yes) and ends with the word Net (No):
Да. Так диктует вдохновенье:
Моя свободная мечта
Всё льнёт туда, где униженье,
Где грязь, и мрак, и нищета.
Туда, туда, смиренней, ниже, —
Оттуда зримей мир иной…
Ты видел ли детей в Париже,
Иль нищих на мосту зимой?
На непроглядный ужас жизни
Открой скорей, открой глаза,
Пока великая гроза
Всё не смела в твоей отчизне, —
Дай гневу правому созреть,
Приготовляй к работе руки…
Не можешь — дай тоске и скуке
В тебе копиться и гореть…
Но только — лживой жизни этой
Румяна жирные сотри,
Как боязливый крот, от света
Заройся в землю — там замри,
Всю жизнь жестоко ненавидя
И презирая этот свет,
Пускай грядущего не видя,—
Дням настоящим молвив: нет!
In his poem Blok mentions the children in Paris (the city where Gradus visits Oswin Bretwit). In his poem Dvoynik ("The Double," 1909) Blok describes a meeting with his double (whom the poet met in the October fog). The name of Blok's family estate in the Province of Moscow, Shakhmatovo, comes from shakhmaty (chess). According to Kinbote (the author of a remarkable book on surnames), the name Bretwit means Chess Intelligence. Ajedrez ("Chess," 1960) is a poem by J. L. Borges.