I love my work with a love that is frenzied and perverted, as an ascetic loves the hair shirt that scratches his belly. Sometimes, when I am empty, when words don’t come, when I find I haven’t written a single sentence after scribbling whole pages, I collapse on my couch and lie there dazed, bogged in a swamp of despair, hating myself and blaming myself for this demented pride which makes me pant after a chimera. A quarter of an hour later everything changes; my heart is pounding with joy. Last Wednesday I had to get up and fetch my handkerchief; tears were streaming down my face. I had been moved by my own writing; the emotion I had conceived, the phrase that rendered it, and satisfaction of having found the phrase—all were causing me to experience the most exquisite pleasure.
Well, if such is the writer at work, one wonders why he doesn’t find a pleasanter job; and one also wonders why he appears himself to be the chief market for his own product.
Most people sensibly assume that writing is propaganda. Of course, they admit, there is bad propaganda, like the boy-meets-tractor novels of socialist realism, and old-fashioned propaganda, like Christian melodrama and the capitalist success stories of Horatio Alger or Samuel Smiles. But that some message is intended, wrapped in the story like a piece of crystal carefully mailed in cardboard and excelsior, is not doubted. Scarcely a day passes in my native land that I don’t receive some letter from a student or teacher asking me what I meant to say in such a book, asking me to elaborate more fully on some sentence I deliberately whittled into minimal shape, or inviting me to speak on some topic, usually theological or sexual, on which it is pleasantly assumed I am an expert. The writer as hero, as Hemingway or Saint-Exupéry or D’Annunzio, a tradition of which Camus was perhaps the last example, has been replaced in America by the writer as educationist. Most writers teach, a great many teach writing; writing is furiously taught in the colleges even as the death knell of the book and the written word is monotonously tolled; any writer, it is assumed, can give a lecture, and the purer products of his academic mind, the “writings” themselves, are sifted and, if found of sufficient quality, installed in their places on the assembly belt of study, as objects of educational contemplation.
How dare one confess, to the politely but firmly inquiring letter-writer who takes for granted that as a remote but functioning element of his education you are duty-bound to provide the information and elucidating essay that will enable him to complete his term paper, or his Ph.D. thesis, or his critical opus—how dare one confess that the absence of a swiftly expressible message is, often, the message; that reticence is as important a tool to the writer as expression; that the hasty filling out of a questionnaire is not merely irrelevant but inimical to the writer’s proper activity; that this activity is rather curiously private and finicking, a matter of exorcism and manufacture rather than of toplofty proclamation; that what he makes is ideally as ambiguous and opaque as life itself; that, to be blunt, the social usefulness of writing matters to him primarily in that it somehow creates a few job opportunities—in Australia, a few government grants—a few opportunities to live as a writer.
Not counting journalists and suppliers of scripts to the media, hardly a hundred American men and women earn their living by writing, in a wealthy nation of two hundred million. Does not then, you ask, such a tiny band of privileged spokesmen owe its country, if not the trophy of a Nobel Prize,‖ at least the benign services of a spiritual aristocracy? Is not the writer’s role, indeed, to speak for humanity, as conscience and prophet and servant of the billions not able to speak for themselves? The conception is attractive, and there are some authors, mostly Russian, who have aspired to such grandeur without entirely compromising their gifts. But in general, when a writer such as Sartre or Faulkner becomes a great man, a well-intentioned garrulity replaces the specific witness that has been theirs to give.
The last time I dared appear on a platform in a foreign land, it was in Kenya, where I had to confess, under some vigorous questioning from a large white man in the audience, that the general betterment of mankind, and even the improvement of social conditions within my own violently imperfect nation, were not my basic motivation as a writer. To be sure, as a citizen one votes, attends meetings, subscribes to liberal pieties, pays or withholds taxes, and contributes to charities even more generously than—it turns out—one’s own President. But as a writer, for me to attempt to extend my artistic scope into all the areas of my human concern, to substitute nobility of purpose for accuracy of execution, would certainly be to forfeit whatever social usefulness I do have. It has befallen a Solzhenitsyn to have experienced the Soviet labor camps; it has befallen Miss Gordimer and Mr. Mtshalia to suffer the tensions and paradoxes and outrages of a racist police state; social protest, and a hope of reform, is in the very fiber of their witness. But a writer’s witness, surely, is of value in its circumstantiality. Solzhenitsyn’s visible and brave defiance of the Soviet state is magnificent; but a novel like The First Circle affords us more than a blind flash of conditioned and—let’s face it—chauvinistic indignation; it affords us entry into an unknown world, it offers a complex and only implicitly indignant portrait of how human beings live under a certain sort of political system. When I think of the claustrophobic and seething gray world of The First Circle, I am reminded in texture of Henry Miller’s infamous Paris novels. Here, too, we have truth, and an undeniable passion to proclaim the truth—a seedy and repellent yet vital truth—though the human conditions Miller describes are far removed from any hope of political cure. And Miller, in his way, was also a martyr: as with Solzhenitsyn, his works could not be published in his native land.
We must write where we stand; wherever we do stand, there is life; and an imitation of the life we know, however narrow, is our only ground. As I sat on that stage in Kenya, a symbolic American in a corner of that immense range of peoples symbolically called The Third World, I felt guilty and bewildered that I could not hear in my formidable accuser’s orotund phrases anything that had to do with my practice of the writer’s profession; I was discomfited that my concerns—to survive, to improve, to make my microcosms amusing to me and then to others, to fail, if fail I must, through neither artistic cowardice nor laziness, to catch all the typographical errors in my proofs, to see that my books appear in jackets both striking and fairly representative of the contents, to arrange words and spaces and imagined realities in patterns never exactly achieved before, to be able to defend any sentence I publish—I was embarrassed that my concerns were so ignoble, compared to his. But, once off the stage (where a writer should rarely be), I tend to be less apologetic, and even to believe that my well-intentioned questioner, and the silent faces in the same audience looking to me to atone for America’s sins real and supposed, and the touching schoolchildren begging me by letter to get them through the seventh grade—that none of these people have any felt comprehension of my vocation.
Why write? As soon ask, why rivet? Because a number of personal accidents drift us toward the occupation of riveter, which pre-exists, and, most importantly, the riveting-gun exists, and we love it.
Think of a pencil. What a quiet, nimble, slender and then stubby wonder-worker he is! At his touch, worlds leap into being; a tiger with no danger, a steam-roller with no weight, a palace at no cost. All children are alive to the spell of pencil and crayons, of making something, as it were, from nothing; a few children never move out from under this spell, and try to become artists. I was once a rapturous child drawing at the dining-room table, under a stained-glass chandelier that sat like a hat on the swollen orb of my excitement. What is exciting that child, so distant from us in time and space? He appears, from the vantage of this lectern unimaginable to him, to be in the grip of two philosophical perceptions.
One, mimesis demands no displacement; the cat I drew did not have to fight for food or love with the real cat that came to the back porch. I was in drawing adding to the world rather than rearranging the finite amount of goods within it. We were a family struggling on the
poverty edge of the middle class during the Depression; I was keen to avoid my father’s noisy plight within the plague of competition; pencil and paper were cheap, unlike most other toys.
And, Two, the world called into being on the pencilled paper admitted of connections. An early exercise, whose pleasure returns to me whenever I assemble a collection of prose or poetry or whenever, indeed, I work several disparate incidents or impressions into the shape of a single story, was this: I would draw on one sheet of paper an assortment of objects—flowers, animals, stars, toaster, chairs, comic-strip creatures, ghosts, noses—and connect them with lines, a path of two lines, so that they all became the fruit of a single impossible tree. The exact age when this creative act so powerfully pleased me I cannot recall; the wish to make collections, to assemble sets, is surely a deep urge of the human mind in its playful, artistic aspect. As deep, it may be, as the urge to hear a story from beginning to end, or the little ecstacy of extracting resemblances from different things. Proust, of course, made simile the cornerstone of his theory of aesthetic bliss, and Plato, if I understand him right, felt that that which a set of like objects have in common must have a separate existence in itself, as the idea which delivers us, in our perception of the world, from the nightmare of nominalism. At any rate, to make a man of pencil and paper is as much a magical act as painting a bison with blood on the wall of a cave; a child, frail and overshadowed, and groping for his fate, herein captures something and, further, brings down praise from on high.
I have described the artistic transaction as being between the awakening ego and the world of matter to which it awakes; but no doubt the wish to please one’s parents enters early, and remains with the artist all his life, as a desire to please the world, however displeasing his behavior may seem, and however self-satisfying the work pretends to be. We are surprised to discover, for instance, that Henry James hoped to make lots of money, and that James Joyce read all of his reviews. The artist’s personality has an awkward ambivalence: he is a cave dweller who yet hopes to be pursued into his cave. The need for privacy, the need for recognition: a child’s vulnerability speaks in both needs, and in my own reaction to, say, the beseeching mail just described, I detect the live ambiguity—one is avid to receive the letters, and loath to answer them. Or (to make some reference to the literary scene I know best) consider the striking contrast between the eager, even breathless warmth of Saul Bellow’s fiction, inviting our love and closeness with every phrase, and Bellow’s own faintly haughty, distinctly edgy personal surface. Again, J. D. Salinger wrote a masterpiece, The Catcher in the Rye, recommending that readers who enjoy a book call up the author; then he spent his next twenty years avoiding the telephone. A writer, I would say, out of no doubt deficiencies of character, has constructed a cave-shaped organ, hollow more like a mouth than like an ear, through which he communicates with the world at one remove. Somewhat, perhaps, as his own subconscious communicates with him through dreams. Because the opportunities for feedback have been reduced to letters that need not be answered and telephones that can be unlisted, to an annual gauntlet of reviews and non-bestowal of prizes, the communication can be more honest than is any but the most trusting personal exchange; yet also great opportunities for distortion exist unchecked. For one more of these rather subterranean and reprehensible satisfactions of writing that I am here confessing is that the world, so balky and resistant and humiliating, can in the act of mimesis be rectified, adjusted, chastened, purified. Fantasies defeated in reality can be fully indulged; tendencies deflected by the cramp of circumstance can be followed to an end. In my own case I have noticed, so often it has ceased to surprise me, a prophetic quality of my fictions, even to the subsequent appearance in my life of originally fictional characters. We write, that is, out of latency as much as memory; and years later our laggard lives in reality act out, often with eerie fidelity, the patterns projected in our imaginings.
But we have come too far, too fast, from that ambitious child making his pencil move beneath the stained-glass chandelier. In my adolescence I discovered one could write with a pencil as well as draw, without the annoying need to consult reality so frequently. Also, the cave beneath the written page holds many more kinds of space than the one beneath the drawing pad. My writing tends, I think, to be pictorial, not only in its groping for visual precision but in the way the books are conceived, as objects in space, with events and persons composed within them like shapes on a canvas. I do not recommend this approach; it is perhaps a perversion of the primal narrative urge. Storytelling, for all its powers of depiction, shares with music the medium of time, and perhaps its genius, its most central transformation, has to do with time, with rhythm and echo and the sense of time not frozen as in a painting but channelled and harnessed as in a symphony.
But one can give no more than what one has received, and we try to create for others, in our writings, aesthetic sensations we have experienced. In my case, some of these would be: the graphic precision of a Dürer or a Vermeer, the offhand-and-backwards-feeling verbal and psychological accuracy of a Henry Green, the wonderful embowering metaphors of Proust, the enigmatic concreteness of Kafka and Joyce, the collapse into components of a solved mathematical problem, the unriddling of a scrupulous mystery story, the earth-scorning scope of science fiction, the tear-producing results of a truly humorous piece of writing. Writing, really, can make us do rather few substantial things: it can make us laugh, it can make us weep, and if it is pornography and we are rather young, it can make us come. It can also, of course, make us sleep; and though in the frequent discussion of the writer’s social purpose this soporific effect is unfailingly ignored, I suspect it is the most widespread practical effect of writing—a book is less often a flaming sword or a beam of light than a bedtime toddy. Whatever the use, we hope that some members of society will find our product useful enough to purchase; but I think it would be a hypocrisy to pretend that these other people’s welfare, or communication with them, or desire to ennoble or radicalize or terrify or lull them, is the primary reason why one writes.
No, what a writer wants, as every aspiring writer can tell you, is to get into print. To transform the changing shadows of one’s dimly and fitfully lived life into print—into metal or, with the advent of offset printing, into rather mysteriously electrified rubber—to lift through the doubled magic of language and mechanical reproduction our own impressions and dreams and playful constructions into another realm of existence, a multiplied and far-flung existence, into a space far wider than that which we occupy, into a time theoretically eternal: that is the siren song that holds us to our desks, our dismal revisions, our insomnia panics, our dictionaries and encyclopedias, our lonely and, the odds long are, superfluous labor. “Of making many books there is no end; and much study is a weariness of the flesh.” A weariness one can certainly feel entering even a modestly well-stocked bookstore. Yet it is just this involvement in the world of commerce and industry, this imposition of one’s otherwise evanescent fancies upon the machinery of manufacture and distribution, that excites the writer’s ego, and gives an illusion of triumph over his finitude.
Although, as a child, I lived what was to become my material and message, my wish to write did not begin with that material and message; rather, it was a wish to escape from it, into an altogether better world. When I was thirteen, a magazine came into the house, The New Yorker by name, and I loved that magazine so much I concentrated all my wishing into an effort to make myself small and inky and intense enough to be received into its pages. Once there, I imagined, some transfigured mode of being, called a “writer’s life,” would begin for me. My fantasy was not entirely fantastic, as my domineering position on this platform and the first-class airplane tickets that brought me halfway around the world testify. But what I would not altogether insincerely ask you to accept is something shabby, precarious, and even craven about a writer’s life.
Among artists, a writer’s equipment is least out-of-reach—the language we a
ll more or less use, a little patience at grammar and spelling, the common adventures of blundering mortals. A painter must learn to paint; his studio is redolent of alchemic substances and physical force. The musician’s arcanum of specialized knowledge and personal dexterity is even more intimidating, less accessible to the untrained, and therefore somehow less corruptible than the writer’s craft. Though some painters and musicians go bad in the prime of their lives, far fewer do, and few so drastically, as writers. Our trick is treacherously thin; our art is so incorrigibly amateur that novices constantly set the world of letters on its ear, and the very phrase “professional writer” has a grimy sound. Hilaire Belloc said that the trouble with writing was that it was never meant to be a profession, it was meant to be a hobby. An act of willful play, as I have described it.
So I have not spoken up to now of language, of the joys of using it well, of the role of the writer as a keeper of the keys of language, a guardian of usage and enforcer of precision. This does not seem to me a very real notion, however often it is put forward.b Language goes on evolving in the street and in the spoken media, and well-written books are the last places it looks for direction. The writer follows after the spoken language, usually timidly. I see myself described in reviews as a doter upon words. It is true, I am grateful to have been born into English, with its polyglot flexibility and the happy accident, in the wake of two empires, of its worldwide currency. But what I am conscious of doting on is not English per se, its pliable grammar and abundant synonyms, but its potential, for the space of some phrases or paragraphs, of becoming reality, of engendering out of imitation another reality, infinitely lesser but thoroughly possessed, thoroughly human.