Q: And what are some of the things you can’t do?
A: I can’t recite the alphabet, at least not correctly or all the way through (not even under hypnosis; it’s an impediment that has fascinated several psychotherapists). I am a mathematical imbecile—I can add, more or less, but I can’t subtract, and I failed first-year algebra three times, even with the help of a private tutor. I can read without glasses, but I can’t drive without them. I can’t speak Italian, even though I lived in Italy a total of nine years. I can’t make a prepared speech—it has to be spontaneous, “on the wing.”
Q: Do you have a “motto”?
A: Sort of. I jotted it down in a schoolboy diary: I Aspire. I don’t know why I chose those particular words; they’re odd, and I like the ambiguity—do I aspire to heaven or hell? Whatever the case, they have an undeniably noble ring.
Last winter I was wandering in a seacoast cemetery near Mendocino—a New England village in far Northern California, a rough place where the water is too cold to swim and where the whales go piping past. It was a lovely little cemetery, and the dates on the sea-grey-green tombstones were mostly nineteenth century; almost all of them had an inscription of some sort, something that revealed the tenant’s philosophy. One read: NO COMMENT.
So I began to think what I would have inscribed on my tombstone—except that I shall never have one, because two very gifted fortunetellers, one Haitian, the other an Indian revolutionary who lives in Moscow, have told me I will be lost at sea, though I don’t know whether by accident or by choice (comme ça, Hart Crane). Anyway, the first inscription I thought of was: AGAINST MY BETTER JUDGMENT.
Then I thought of something far more characteristic. An excuse, a phrase I use about almost any commitment: I TRIED TO GET OUT OF IT, BUT I COULDN’T.
Q: Some time ago you made your debut as a film actor (in Murder by Death). And?
A: I’m not an actor; I have no desire to be one. I did it as a lark; I thought it would be amusing, and it was fun, more or less, but it was also hard work: up at six and never out of the studio before seven or eight. For the most part, the critics gave me a bouquet of garlic. But I expected that; everyone did—it was what you might call an obligatory reaction. Actually, I was adequate.
Q: How do you handle the “recognition factor”?
A: It doesn’t bother me a bit, and it’s very useful when you want to cash a check in some strange locale. Also, it can occasionally have amusing consequences. For instance, one night I was sitting with friends at a table in a crowded Key West bar. At a nearby table, there was a mildly drunk woman with a very drunk husband. Presently, the woman approached me and asked me to sign a paper napkin. All this seemed to anger her husband; he staggered over to the table, and after unzipping his trousers and hauling out his equipment, said: “Since you’re autographing things, why don’t you autograph this?” The tables surrounding us had grown silent, so a great many people heard my reply, which was: “I don’t know if I can autograph it, but perhaps I can initial it.”
Ordinarily, I don’t mind giving autographs. But there is one thing that gets my goat: without exception, every grown man who has ever asked me for an autograph in a restaurant or on an airplane has always been careful to say that he wanted it for his wife or his daughter or his girl friend, but never, never just for himself.
I have a friend with whom I often take long walks on city streets. Frequently, some fellow stroller will pass us, hesitate, produce a sort of is-it-or-isn’t it frown, then stop me and ask, “Are you Truman Capote?” And I’ll say, “Yes, I’m Truman Capote.” Whereupon my friend will scowl and shake me and shout, “For Christ’s sake, George—when are you going to stop this? Some day you’re going to get into serious trouble!”
Q: Do you consider conversation an art?
A: A dying one, yes. Most of the renowned conversationalists—Samuel Johnson, Oscar Wilde, Whistler, Jean Cocteau, Lady Astor, Lady Cunard, Alice Roosevelt Longworth—are monologists, not conversationalists. A conversation is a dialogue, not a monologue. That’s why there are so few good conversations: due to scarcity, two intelligent talkers seldom meet. Of the list just provided, the only two I’ve known personally are Cocteau and Mrs. Longworth. (As for her, I take it back—she is not a solo performer; she lets you share the air.)
Among the best conversationalists I’ve talked with are Gore Vidal (if you’re not the victim of his couth, sometimes uncouth, wit), Cecil Beaton (who, not surprisingly, expresses himself almost entirely in visual images—some very beautiful and some sublimely wicked). The late Danish genius, the Baroness Blixen, who wrote under the pseudonym Isak Dinesen, was, despite her withered though distinguished appearance, a true seductress, a conversational seductress. Ah, how fascinating she was, sitting by the fire in her beautiful house in a Danish seaside village, chain-smoking black cigarettes with silver tips, cooling her lively tongue with draughts of champagne, and luring one from this topic to that—her years as a farmer in Africa (be certain to read, if you haven’t already, her autobiographical Out of Africa, one of this century’s finest books), life under the Nazis in occupied Denmark (“They adored me. We argued, but they didn’t care what I said; they didn’t care what any woman said—it was a completely masculine society. Besides, they had no idea I was hiding Jews in my cellar, along with winter apples and cases of champagne”).
Just skimming off the top of my head, other conversationalists I’d rate highly are Christopher Isher-wood (no one surpasses him for total but lightly expressed candor) and the felinelike Colette. Marilyn Monroe was very amusing when she felt sufficiently relaxed and had had enough to drink. The same might be said of the lamented screen-scenarist Harry Kurnitz, an exceedingly homely gentleman who conquered men, women, and children of all classes with his verbal flights. Diana Vreeland, the eccentric Abbess of High Fashion and one-time, longtime editor of Vogue, is a charmer of a talker, a snake charmer.
When I was eighteen I met the person whose conversation has impressed me the most, perhaps because the person in question is the one who has most impressed me. It happened as follows:
In New York, on East Seventy-ninth Street, there is a very pleasant shelter known as the New York Society Library, and during 1942 I spent many afternoons there researching a book I intended writing but never did. Occasionally, I saw a woman there whose appearance rather mesmerized me—her eyes especially: blue, the pale brilliant cloudless blue of prairie skies. But even without this singular feature, her face was interesting—firm-jawed, handsome, a bit androgynous. Pepper-salt hair parted in the middle. Sixty-five, thereabouts. A lesbian? Well, yes.
One January day I emerged from the library into the twilight to find a heavy snowfall in progress. The lady with the blue eyes, wearing a nicely cut black coat with a sable collar, was waiting at the curb. A gloved, taxi-summoning hand was poised in the air, but there were no taxis. She looked at me and smiled and said: “Do you think a cup of hot chocolate would help? There’s a Longchamps around the corner.”
She ordered hot chocolate; I asked for a “very” dry martini. Half seriously, she said, “Are you old enough?”
“I’ve been drinking since I was fourteen. Smoking, too.”
“You don’t look more than fourteen now.”
“I’ll be nineteen next September.” Then I told her a few things: that I was from New Orleans, that I’d published several short stories, that I wanted to be a writer and was working on a novel. And she wanted to know what American writers I liked. “Hawthorne, Henry James, Emily Dickinson …” “No, living.” Ah, well, hmm, let’s see: how difficult, the rivalry factor being what it is, for one contemporary author, or would-be author, to confess admiration for another. At last I said, “Not Hemingway—a really dishonest man, the closet-everything. Not Thomas Wolfe—all that purple upchuck; of course, he isn’t living. Faulkner, sometimes: Light in August. Fitzgerald, sometimes: Diamond as Big as the Ritz, Tender Is the Night. I really like Willa Cather. Have you read My Mortal Enemy?”
With no particular expression, she said, “Actually, I wrote it.”
I had seen photographs of Willa Cather—long-ago ones, made perhaps in the early twenties. Softer, homelier, less elegant than my companion. Yet I knew instantly that she was Willa Cather, and it was one of the frissons of my life. I began to babble about her books like a schoolboy—my favorites: A Lost Lady, The Professor’s House, My Ántonia. It wasn’t that I had anything in common with her as a writer. I would never have chosen for myself her sort of subject matter, or tried to emulate her style. It was just that I considered her a great artist. As good as Flaubert.
We became friends; she read my work and was always a fair and helpful judge. She was full of surprises. For one thing, she and her lifelong friend, Miss Lewis, lived in a spacious, charmingly furnished Park Avenue apartment—somehow, the notion of Miss Cather living in an apartment on Park Avenue seemed incongruous with her Nebraska upbringing, with the simple, rather elegiac nature of her novels. Secondly, her principal interest was not literature, but music. She went to concerts constantly, and almost all her closest friends were musical personalities, particularly Yehudi Menuhin and his sister Hepzibah.
Like all authentic conversationalists, she was an excellent listener, and when it was her turn to talk, she was never garrulous, but crisply pointed. Once she told me I was overly sensitive to criticism. The truth was that she was more sensitive to critical slights than I; any disparaging reference to her work caused a decline in spirits. When I pointed this out to her, she said: “Yes, but aren’t we always seeking out our own vices in others and reprimanding them for such possessions? I’m alive. I have clay feet. Very definitely.”
Q: Do you have any favorite spectator sport?
A: Fireworks. Myriad-colored sprays of evanescent designs glittering the night skies. The very best I’ve seen were in Japan—these Japanese masters can create fiery creatures in the air: slithering dragons, exploding cats, faces of pagan deities. Italians, Venetians especially, can explode masterworks above the Grand Canal.
Q: Do you have many sexual fantasies?
A: When I do have a sexual fantasy, usually I try to transfer it into reality—sometimes successfully. However, I do often find myself drifting into erotic daydreams that remain just that: daydreams.
I remember once having a conversation on this subject with the late E. M. Forster, to my mind the finest English novelist of this century. He said that as a schoolboy sexual thoughts dominated his mind. He said: “I felt as I grew older this fever would lessen, even leave me. But that was not the case; it raged on through my twenties, and I thought: Well, surely by the time I’m forty, I will receive some release from this torment, this constant search for the perfect love object. But it was not to be; all through my forties, lust was always lurking inside my head. And then I was fifty, and then I was sixty, and nothing changed: sexual images continued to spin around my brain like figures on a carrousel. Now here I am in my seventies, and I’m still a prisoner of my sexual imagination. I’m stuck with it, just at an age when I can no longer do anything about it.”
Q: Have you ever considered suicide?
A: Certainly. And so has everyone else, except possibly the village idiot. Soon after the suicide of the esteemed Japanese writer Yukio Mishima, whom I knew well, a biography about him was published, and to my dismay, the author quotes him as saying: “Oh yes, I think of suicide a great deal. And I know a number of people I’m certain will kill themselves. Truman Capote, for instance.” I couldn’t imagine what had brought him to this conclusion. My visits with Mishima had always been jolly, very cordial. But Mishima was a sensitive, extremely intuitive man, not someone to be taken lightly. But in this matter, I think his intuition failed him; I would never have the courage to do what he did (he had a friend decapitate him with a sword). Anyway, as I’ve said somewhere before, most people who take their own lives do so because they really want to kill someone else—a philandering husband, an unfaithful lover, a treacherous friend—but they haven’t the guts to do it, so they kill themselves instead. Not me; anyone who had worked me into that kind of a position would find himself looking down the barrel of a shotgun.
Q: Do you believe in God, or at any rate, some higher power?
A: I believe in an afterlife. That is to say, I’m sympathetic to the notion of reincarnation.
Q: In your own afterlife, how would you like to be reincarnated?
A: As a bird—preferably a buzzard. A buzzard doesn’t have to bother about his appearance or ability to beguile and please; he doesn’t have to put on airs. Nobody’s going to like him anyway; he is ugly, unwanted, unwelcome everywhere. There’s a lot to be said for the sort of freedom that allows. On the other hand, I wouldn’t mind being a sea turtle. They can roam the land, and they know the secrets of the ocean’s depths. Also, they’re long-lived, and their hooded eyes accumulate much wisdom.
Q: If you could be granted one wish, what would it be?
A: To wake up one morning and feel that I was at last a grown-up person, emptied of resentment, vengeful thoughts, and other wasteful, childish emotions. To find myself, in other words, an adult.
TC: Are you still awake?
TC: Somewhat bored, but still awake. How can I sleep when you’re not asleep?
TC: And what do you think of what I’ve written here? So far?
TC: Wellll … since you ask. I’d say Billy Grahamcrackers isn’t the only one familiar with horse manure.
TC: Bitch, bitch, bitch. Moan and bitch. That’s all you ever do. Never a kind word.
TC: Oh, I didn’t mean there’s anything very wrong. Just a few things here and there. Trifles. I mean, perhaps you’re not as honest as you pretend to be.
TC: I don’t pretend to be honest. I am honest.
TC: Sorry. I didn’t mean to fart. It wasn’t a comment, just an accident.
TC: It was a diversionary tactic. You call me dishonest, compare me to Billy Graham, for Christ’s sake, and now you’re trying to weasel out of it. Speak up. What have I written here that’s dishonest?
TC: Nothing. Trifles. Like that business about the movie. Did it for a lark, eh? You did it for the moola—and to satisfy that clown side of you that’s so exasperating. Get rid of that guy. He’s a jerk.
TC: Oh, I don’t know. He’s unpredictable, but I’ve got a soft spot for him. He’s part of me—same as you. And what are some of these other trifles?
TC: The next thing—well, it’s not a trifle. It’s how you answered the question: Do you believe in God? And you skipped right by it. Said something about an afterlife, reincarnation, coming back as a buzzard. I’ve got news for you, buddy, you won’t have to wait for reincarnation to be treated like a buzzard; plenty of folks are doing it already. Multitudes. But that’s not what’s so phony about your answer. It’s the fact that you don’t come right out and say that you do believe in God. I’ve heard you, cool as a cucumber, confess things that would make a baboon blush blue, and yet you won’t admit that you believe in God. What is it? Are you afraid of being called a Reborn Christian, a Jesus Freak?
TC: It’s not that simple. I did believe in God. And then I didn’t. Remember when we were very little and used to go way out in the woods with our dog Queenie and old Cousin Sook? We hunted for wildflowers, wild asparagus. We caught butterflies and let them loose. We caught perch and threw them back in the creek. Sometimes we found giant toadstools, and Sook told us that was where the elves lived, under the beautiful toadstools. She told us the Lord had arranged for them to live there just as He had arranged for everything we saw. The good and the bad. The ants and the mosquitoes and the rattlesnakes, every leaf, the sun in the sky, the old moon and the new moon, rainy days. And we believed her.
But then things happened to spoil that faith. First it was church and itching all over listening to some ignorant redneck preacher shoot his mouth off; then it was all those boarding schools and going to chapel every damn morning. And the Bible itself—nobody with any sense could believe what it asked you
to believe. Where were the toadstools? Where were the moons? And at last life, plain living, took away the memories of whatever faith still lingered. I’m not the worst person that’s crossed my path, not by a considerable distance, but I’ve committed some serious sins, deliberate cruelty among them; and it didn’t bother me one whit, I never gave it a thought. Until I had to. When the rain started to fall, it was a hard black rain, and it just kept on falling. So I started to think about God again.
I thought about St. Julian. About Flaubert’s story St. Julien, L’Hospitalier. It had been so long since I’d read that story, and where I was, in a sanitarium far distant from libraries, I couldn’t get a copy. But I remembered (at least I thought this was more or less the way it went) that as a child Julian loved to wander in the forests and loved all animals and living things. He lived on a great estate, and his parents worshipped him; they wanted him to have everything in the world. His father bought him the finest horses, bows and arrows, and taught him to hunt. To kill the very animals he had loved so much. And that was too bad, because Julian discovered that he liked to kill. He was only happy after a day of the bloodiest slaughter. The murdering of beasts and birds became a mania, and after first admiring his skill, his neighbors loathed and feared him for his bloodlust.
Now there’s a part of the story that was pretty vague in my head. Anyway, somehow or other Julian killed his mother and father. A hunting accident? Something like that, something terrible. He became a pariah and a penitent. He wandered the world barefoot and in rags, seeking forgiveness. He grew old and ill. One cold night he was waiting by a river for a boatman to row him across. Maybe it was the River Styx? Because Julian was dying. While he waited, a hideous old man appeared. He was a leper, and his eyes were running sores, his mouth rotting and foul. Julian didn’t know it, but this repulsive evil-looking old man was God. And God tested him to see if all his sufferings had truly changed Julian’s savage heart. He told Julian He was cold, and asked to share his blanket, and Julian did; then the leper wanted Julian to embrace Him, and Julian did; then He made a final request—He asked Julian to kiss His diseased and rotting lips. Julian did. Whereupon Julian and the old leper, who was suddenly transformed into a radiant shining vision, ascended together to heaven. And so it was that Julian became St. Julian.