I have spoken in these pages of how an exceptionally optimistic young man experienced a crack-up of all values, a crack-up that he scarcely knew of until long after it occurred. I told of the succeeding period of desolation and of the necessity of going on, but without benefit of Henley's familiar heroics, “my head is bloody but unbowed.” For a checkup of my spiritual liabilities indicated that I had no particular head to be bowed or unbowed. Once I had a heart but that was about all I was sure of.
This was at least a starting place out of the morass in which I floundered: “I felt—therefore I was.” At one time or another there had been many people who had leaned on me, come to me in difficulties or written me from afar, believed implicitly in my advice and my attitude towards life. The dullest platitude monger or the most unscrupulous Rasputin who can influence the destinies of many people must have some individuality, so the question became one of finding why and where I had changed, where was the leak through which, unknown to myself, my enthusiasm and my vitality had been steadily and prematurely trickling away.
One harassed and despairing night I packed a briefcase and went off a thousand miles to think it over. I took a dollar room in a drab little town where I knew no one and sunk all the money I had with me in a stock of potted meat, crackers, and apples. But don't let me suggest that the change from a rather overstuffed world to a comparative asceticism was any Research Magnificent—I only wanted absolute quiet to think out why I had developed a sad attitude towards sadness, a melancholy attitude towards melancholy, and a tragic attitude towards tragedy—why I had become identified with the objects of my horror or compassion.
Does this seem a fine distinction? It isn't: identification such as this spells the death of accomplishment. It is something like this that keeps insane people from working. Lenin did not willingly endure the sufferings of his proletariat, nor Washington of his troops, nor Dickens of his London poor. And when Tolstoy tried some such merging of himself with the objects of his attention, it was a fake and a failure. I mention these because they are the men best known to us all.
It was dangerous mist. When Wordsworth decided that “there had passed away a glory from the earth”, he felt no compulsion to pass away with it, and the Fiery Particle Keats never ceased his struggle against t.b. nor in his last moments relinquished his hope of being among the English poets.
My self-immolation was something sodden-dark. It was very distinctly not modern—yet I saw it in others, saw it in a dozen men of honour and industry since the war. (I heard you, but that's too easy—there were Marxians among these men.) I had stood by while one famous contemporary of mine played with the idea of the Big Out for half a year; I had watched when another, equally eminent, spent months in an asylum unable to endure any contact with his fellow men. And of those who had given up and passed on I could list a score.
This led me to the idea that the ones who had survived had made some sort of clean break. This is a big word and is no parallel to a jail-break when one is probably headed for a new jail or will be forced back to the old one. The famous “Escape” or “run away from it all” is an excursion in a trap even if the trap includes the south seas, which are only for those who want to paint them or sail them. A clean break is something you cannot come back from; that is irretrievable because it makes the past cease to exist. So, since I could no longer fulfil the obligations that life had set for me or that I had set for myself, why not slay the empty shell who had been posturing at it for four years? I must continue to be a writer because that was my only way of life, but I would cease any attempts to be a person—to be kind, just, or generous. There were plenty of counterfeit coins around that would pass instead of these and I knew where I could get them at a nickel on the dollar. In thirty-nine years an observant eye has learned to detect where the milk is watered and the sugar is sanded, the rhinestone passed for diamond and the stucco for stone. There was to be no more giving of myself—all giving was to be outlawed henceforth under a new name, and that name was Waste.
The decision made me rather exuberant, like anything that is both real and new. As a sort of beginning there was a whole shaft of letters to be tipped into the waste basket when I went home, letters that wanted something for nothing— to read this man's manuscript, market this man's poem, speak free on the radio, indite notes of introduction, give this interview, help with the plot of this play, with this domestic situation, perform this act of thoughtfulness or charity.
The conjuror's hat was empty. To draw things out of it had long been a sort of sleight of hand, and now, to change the metaphor, I was off the dispensing end of the relief roll forever.
The heady villainous feeling continued.
I felt like the beady-eyed men I used to see on the commuting train from Great Neck fifteen years back—men who didn't care whether the world tumbled into chaos tomorrow if it spared their houses. I was one with them now, one with the smooth articles who said:
“I'm sorry but business is business.” Or:
“You ought to have thought of that before you got into this trouble.” Or:
“I'm not the person to see about that.”
And a smile—ah, I would get me a smile. I'm still working on that smile. It is to combine the best qualities of an hotel manager, an experienced old social weasel, a headmaster on visitors' day, a coloured elevator man, a pansy pulling a profile, a producer getting stuff at half its market value, a trained nurse coming on a new job, a body-vender in her first rotogravure, a hopeful extra swept near the camera, a ballet dancer with an infected toe, and of course the great beam of loving kindness common to all those from Washington to Beverly Hills who must exist by virtue of the contorted pan.
The voice too—I am working with a teacher on the voice. When I have perfected it the larynx will show no ring of conviction except the conviction of the person I am talking to. Since it will be largely called upon for the elicitation of the word “Yes”, my teacher (a lawyer) and I are concentrating on that, but in extra hours. I am learning to bring into it that polite acerbity that makes people feel that far from being welcome they are not even tolerated and are under continual and scathing analysis at every moment. These times will of course not coincide with the smile. This will be reserved exclusively for those from whom I have nothing to gain, old worn-out people or young struggling people. They won't mind—what the hell, they get it most of the time anyhow.
But enough. It is not a matter of levity. If you are young and you should write asking to see me and learn how to be a sombre literary man writing pieces upon the state of emotional exhaustion that often overtakes writers in their prime—if you should be so young and so fatuous as to do this, I would not do so much as acknowledge your letter, unless you were related to someone very rich and important indeed. And if you were dying of starvation outside my window, I would go out quickly and give you the smile and the voice (if no longer the hand) and stick around till somebody raised a nickel to phone for the ambulance, that is if I thought there would be any copy in it for me.
I have now at last become a writer only. The man I had persistently tried to be became such a burden that I have “cut him loose” with as little compunction as a Negro lady cuts loose a rival on Saturday night. Let the good people function as such—let the overworked doctors die in harness, with one week's “vacation” a year that they can devote to straightening out their family affairs, and let the underworked doctors scramble for cases at one dollar a throw; let the soldiers be killed and enter immediately into the Valhalla of their profession. That is their contract with the gods. A writer need have no such ideals unless he makes them for himself, and this one has quit. The old dream of being an entire man in the Goethe-Byron-Shaw tradition, with an opulent American touch, a sort of combination of J.P. Morgan, Topham Beauclerk and St. Francis of Assisi, has been relegated to the junk heap of the shoulder pads worn for one day on the Princeton freshman football field and the overseas cap never worn overseas.
So what? This is what I think now: that the natural state of the sentient adult is a qualified unhappiness. I think also that in an adult the desire to be finer in grain than you are, “a constant striving” (as those people say who gain their bread by saying it) only adds to this unhappiness in the end—that end that comes to our youth and hope. My own happiness in the past often approached such an ecstasy that I could not share it even with the person dearest to me but had to walk it away in quiet streets and lanes with only fragments of it to distil into little lines in books—and I think that my happiness, or talent for self-delusion or what you will, was an exception. It was not the natural thing but the unnatural—unnatural as the Boom; and my recent experience parallels the wave of despair that swept the nation when the Boom was over.
I shall manage to live with the new dispensation, though it has taken some months to be certain of the fact. And just as the laughing stoicism which has enabled the American Negro to endure the intolerable conditions of his existence has cost him his sense of the truth—so in my case there is a price to pay. I do not any longer like the postman, nor the grocer, nor the editor, nor the cousin's husband, and he in turn will come to dislike me, so that life will never be very pleasant again, and the sign Cave Canem is hung permanently just above my door. I will try to be a correct animal though, and if you throw me a bone with enough meat on it I may even lick your hand.