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230 pages, Paperback
First published January 1, 1927
Sigizmund Dominikovich Krzhizhanovsky (Russian: Сигизму́нд Домини́кович Кржижано́вский) (February 11 [O.S. January 30] 1887, Kyiv, Russian Empire — 28 December 1950, Moscow, USSR) was a Russian and Soviet short-story writer who described himself as being "known for being unknown" and the bulk of whose writings were published posthumously.
Many details of Krzhizhanovsky's life are obscure. Judging from his works, Robert Louis Stevenson, G. K. Chesterton, Edgar Allan Poe, Nikolai Gogol, E. T. A. Hoffmann, and H. G. Wells were major influences on his style. Krzhizhanovsky was active among Moscow's literati in the 1920s, while working for Alexander Tairov's Chamber Theater. Several of Krzhizhanovsky's stories became known through private readings, and a couple of them even found their way to print. In 1929 he penned a screenplay for Yakov Protazanov's acclaimed film The Feast of St Jorgen, yet his name did not appear in the credits. One of his last novellas, "Dymchaty bokal" (The smoky beaker, 1939), tells the story of a goblet miraculously never running out of wine, sometimes interpreted as a wry allusion to the author's fondness for alcohol. He died in Moscow, but the place where he was buried is not known.
In 1976 the scholar Vadim Perelmuter discovered Krzhizhanovsky's archive and in 1989 published one of his short stories. As the five volumes of his collected works followed (the fifth volume has not yet reached publication), Krzhizhanovsky emerged from obscurity as a remarkable Soviet writer, who polished his prose to the verge of poetry. His short parables, written with an abundance of poetic detail and wonderful fertility of invention — though occasionally bordering on the whimsical — are sometimes compared to the ficciones of Jorge Luis Borges. Quadraturin (1926), the best known of such phantasmagoric stories, is a Kafkaesque novella in which allegory meets existentialism. Quadraturin is available in English translation in Russian Short Stories from Pushkin to Buida, Penguin Classics, 2005.
An old Indian folktale tells of a man forced to shoulder a corpse night after night – till the corpse, its dead but moving lips pressed to his ear, has finished telling the story of its long-finished life. Don’t try to throw me to the ground. Like the man in the folktale, you will have to shoulder the burden of my three insomnias and listen patiently, till the corpse has finished its autobiography.
It was then, I remember, that the period of dead, empty days began. They had come before. And gone. But now I knew: They had come forever.
This was not a source of pain or even uneasiness. Only boredom. Or rather: boredoms. A late-eighteenth-century book I once read mentioned “Earthly Boredoms.” That’s just it. There are many of them: There is the spring boredom when identical people love identical people, when the ground is covered with puddles, the trees with green pustules. And a series of tedious autumn boredoms when the sky sheds stars, clouds shed rain, trees shed leaves, and “I’s” shed themselves.
Wars and the elements had turned the earth into a waster of its own energies. Oil wells were running dry. Black, white, and brown coals were producing less and less power every year. An unprecedented drought had swaddled the sere earth in what felt like a dozen equators. Crops burned to their roots. Forests caught fire in the infernal heat.
During the first months of the gradual changeover to yellow-coal energy, it was feared that the reserves of human spite might soon be exhausted. Various ancillary projects proposed methods of stimulating spite artificially--in case natural supplies should fall off. It was in this spirit that the ethnographer Krantz published his Classification of Interethnic Hatreds, a two-volume work asserting that humanity should be split into the smallest possible ethnicities so as to produce the maximum "kinetic spite" (Krantz's term).