“While the reeds bound the oars”—Chicago always threatens to entangle the Bellovian character, as also does his family, to stifle him. In these stories, Bellow’s characters are repeatedly tempted by visions of escape—sometimes mystical, sometimes religious, and often Platonic (Platonic in the sense that the real world, the Chicago world, is felt to be not the real world but only a place where the soul is in exile, a place of mere appearances). Woody, in “A Silver Dish” is suffused with the “secret certainty that the goal set for this earth was that it should be filled with good, saturated with it,” and sits and listens religiously to all the Chicago bells ringing on Sunday. Yet the story he recalls is a tale of shameful theft and trickery, an utterly secular story. The narrator of “Him with His Foot in His Mouth,” is attracted by the visions of Swedenborg, and to the idea that “the Divine Spirit” has “withdrawn in our time from the outer, visible world.” Yet his tale is couched as a letter of apology and confession to a peaceful woman he once cruelly insulted. The narrator of “Cousins” admits that he has “never given up the habit of referring all truly important observations to that original self or soul” (referring here to the Platonic idea that man has an original soul from which he has been exiled, and back to which he must again find a path). But again, the spur of his revelations is completely secular—a shameful court case involving a crooked cousin.
Bellow’s argument, if that word is not too bullying, would seem to be that a purely religious or intellectual vision—a theoretical intelligence—is weightless, even dangerous, without the human data provided both by a city like Chicago and by the ordinary strategies and culpabilities of families and friends. Zetland, who, we are told, has “no interest in surface phenomena,” abandons the pure thought of analytic logic after moving to New York and reading Melville. Victor Wulpy may be a great art critic, but he cannot tell Katrina, his lover, that he loves her, even though it is what she most earnestly longs to hear. It falls to a charlatan and producer of science fiction films, Larry Wrangel, correctly to remark on the painful limits of Victor’s all-knowing mind.
Bellow’s characters all yearn to make something of their lives in the religious sense, and yet this yearning is not written up religiously or solemnly. It is written up comically: our metaphysical cloudiness, and our fierce, clumsy attempts to make these clouds yield rain, are full of hilarious pathos in his work. In this regard, Bellow is perhaps most tenderly suggestive in his lovely late story “Something to Remember Me By.” The narrator, now old, recalls a single day from his adolescence, in Depression-dug Chicago. He was, he recalls, a kid dreamy with religious and mystical ideas of a distinctly Platonic nature: “Where, then, is the world from which the human form comes?” he asks rhetorically. On his job delivering flowers in the city, he always used to take one of his philosophical or mystical texts with him. On the day under remembrance, he becomes the victim of a cruel prank. A woman lures him into her bedroom, encourages him to remove his clothes, throws them out of the window, and then flees. The clothes disappear, and it is his task then to get home, an hour away across freezing Chicago, to the house where his mother is dying and his stern father waits for him, with “blind Old Testament rage”—“at home, inside the house, an archaic rule; outside, the facts of life.”
The boy is clothed by the local barman and earns his fare home by agreeing to take one of the bar’s regulars, a drunk called McKern, to McKern’s apartment. Once there, the boy lays out the drunk and then cooks supper for McKern’s two motherless young daughters—he cooks pork cutlets, the fat splattering his hands and filling the little apartment with pork smoke. “All that my upbringing held in horror geysered up, my throat filling with it, my guts griping,” he tells us. But he does it. Eventually, the boy finds his own way home, where his father, as expected, beats him. Along with his clothes, he has lost his treasured book, which was also thrown out of the window. But, he reflects, he will buy the book again, with money stolen from his mother. “I knew where my mother secretly hid her savings. Because I looked into all books, I had found the money in her mahzor,_ the prayer book for the High Holidays, the days of awe.”
There are coiled ironies here. Forced by the horridly secular confusions of his day (“the facts of life,” indeed) to steal, the boy will take this money to buy more mystical and unsecular books, books that will no doubt religiously or philosophically instruct him that this life, the life he is leading, is not the real life! And why does the boy even know about his mother’s hiding place? Because he looks “into all books.” His bookishness, his unworldliness, are the reasons that he knows how to perform the worldly business of stealing! And where does he steal this money from? From a sacred text (“the archaic rule,” indeed). So then, the reader thinks, who is to say that this_ life, the life our narrator has been so vividly telling us about, with all its embarrassments and Chicago vulgarities, is not real? Not only real, but also religious in its way—for the day he has just painfully lived has also been a kind of day of awe, in which he has learned much—a secular High Holiday, complete with the sacrificial burning of goyish pork.
It might be said that all of these beautiful stories throw out at us, in burning centrifuge, the secular-religious questions: What are our days of awe? And how shall we know them?
BY THE ST. LAWRENCE
NOT THE_ ROB REXLER?
Yes, Rexler, the man who wrote all those books on theater and cinema in Weimar Germany, the author of Postwar Berlin_ and of the controversial study of Bertolt Brecht. Quite an old man now and, it turns out, though you wouldn’t have guessed it from his work, physically handicapped—not disabled, only slightly crippled in adolescence by infantile paralysis. You picture a tall man when you read him, and his actual short, stooped figure is something of a surprise. You don’t expect the author of those swift sentences to have an abrupt neck, a long jaw, and a knot-back. But these are minor items, and in conversation with him you quickly forget his disabilities.
Because New York has been his base for half a century, it is assumed that he comes from the East Side or Brooklyn. In fact he is a Canadian, born in Lachine, Quebec, an unlikely birthplace for a historian who has written so much about cosmopolitan Berlin, about nihilism, decadence, Marxism, national socialism, and who described the trenches of World War I as “man sandwiches” served up by the leaders of the great powers.
Yes, he was born in Lachine to parents from Kiev. His childhood was divided between Lachine and Montreal. And just now, after a near-fatal illness, he had had a curious desire or need to see Lachine again. For this reason he accepted a lecture invitation from McGill University despite his waning interest in (and a growing dislike for) Bertolt Brecht. Tired of Brecht and his Marxism—his Stalinism—he stuck with him somehow. He might have canceled the trip. He was still convalescent and weak. He had written to his McGill contact, “I’ve been playing hopscotch at death’s door, and since I travel alone I have to arrange for wheelchairs between the ticket counter and the gate. Can I count on being met at Dorval?”
He counted also on a driver to take him to Lachine. He asked him to park the Mercedes limo in front of his birthplace. The street was empty. The low brick house was the only one left standing. All the buildings for blocks around had been torn down. He told the driver, “I’m going to walk down to the river. Can you wait for about an hour?” He anticipated correctly that his legs would soon tire and that the empty streets would be cold, too. Late October was almost wintry in these parts. Rexler was wearing his dark-green cloaklike Salzburg loden coat.
There was nothing familiar to see at first, you met no people here. You were surprised by the bigness and speed of the St. Lawrence. As a kid you were hemmed in by the dinky streets. The river now had opened up, and the sky also, with long static autumn clouds. The rapids were white, the water reeling over the rocks. The old Hudson’s Bay Trading Post was now a community center. Opposite, in gloomy frames of moss and grime, there stood a narrow provincial stone church. And hadn’t there been a convent nearby?
He did not look for it. Downriver he made out Caughnawaga, the Indian reservation, on the far shore. According to Parkman, a large party of Caughnawaga Mohawks, crossing hundreds of miles on snowshoes, had surprised and massacred the settlers of Deer-field, Massachusetts, during the French-Indian wars. Weren’t those Indians Mohawks? He couldn’t remember. He believed that they were one of the Iro-quois nations. For that matter he couldn’t say whether his birthplace was on Seventh Avenue or on Eighth. So many landmarks were gone. The tiny synagogue had become a furniture warehouse. There were neither women nor children in the streets. Immigrant laborers from the Dominion Bridge Company once had lived in the cramped houses. From the narrow front yard (land must have been dear), where Rexler’s mother more than seventy years ago had set him cross-strapped in his shawl to dig snow with the black stove shovel, you could see the wide river surface—it had been there all the while, beyond the bakeries and sausage shops, kitchens and bedrooms.
Beside the Lachine Canal, where the “kept” water of the locks was still and green, various reasons for Rexler’s return began to take shape. When asked how he was doing—and it was only two months ago that the doctors had written him off; the specialist had told him, “Your lungs were whited out. I wouldn’t have given two cents for your life”—Rexler answered, “I have no stamina. I put out some energy and then I can’t bend down to tie my shoelaces.”
Why then did he take this trying trip? Was it sentimentality, was it nostalgia? Did he want to recall how his mother, mute with love, had bundled him in woolens and set him down in the snow with a small shovel? No, Rexler wasn’t at all like that. He was a tough-minded man. It was toughness that had drawn him decades ago to Bert Brecht. Nostalgia, subjectivism, inwardness—all that was in the self-indulgence doghouse now. But he was making no progress toward an answer. At his age the reprieve from death could be nothing but short. It was noteworthy that the brick and stucco that had walled in the Ukrainian-, Sicilian-, and French-Canadian Dominion Bridge Company laborers also cut them off from the St. Lawrence in its platinum rush toward the North Atlantic. To have looked at their bungalows again wouldn’t have been worth the fatiguing trip, the wear and tear of airports, the minor calvary of visiting-lecturer chitchat. Anyway, he saw death as a magnetic field that every living thing must enter. He was ready for it. He had even thought that since he had been unconscious under the respirator for an entire month, he might just as well have died in the hospital and avoided further trouble. Yet here he was in his birthplace._ Intensive-care nurses had told him that the electronic screens monitoring his heart had run out of graphs, squiggles, and symbols at last and, foundering, flashed out nothing but question marks. That would have been the way to go, with all the machines confounded, from unconsciousness to nonconsciousness. But it wasn’t over yet, and now this valetudinarian native son stood in Monkey Park beside the locks shadowed with the autumn green of the banked earth and asked himself whether all this was a justified expense of his limited energy.
The cook, she’s narri was Roste_
She cam from Mo’real_
And was chambermaid on a lumber barge_
In the Grand Lachine Canal._
Rexler had more than once thought of opening an office to help baffled people who could remember only one stanza of a ballad or song. For a twenty-five-dollar fee you would provide the full text.
He remembered that when a barge was in the locks, the Lachinois, loafing unemployed or killing time, would chat or joke with the crew. He had been there himself, waving and grinning at the wisecracks. His boy’s body was clean then. As such things are reckoned he had still been normal during his final childhood holiday in Lachine. Toward the end of that summer he came down with polio and his frame was contorted into a monkey puzzle. Next, adolescence turned him into a cripple gymnast whose skeleton was the apparatus he worked out on like an acrobat in training. This was how reality punished you for your innocence. It turned you into a crustacean. But in his early years, until the end of the twenties, his body was still well formed and smooth. Then his head grew heavy, his jawline lengthened, his sideburns were thick pillars. But he had taken pains to train himself away from abnormality, from the outlook and the habits of a cripple. His long eyes were mild. He walked with a virile descending limp, his weight coming down on the advancing left foot. “Not personally responsible for the way life operates” was what he tacitly declared.
This, more or less, was Rexler, the last of the tribe that had buzzed across the Atlantic early in the century and found limited space in streets that shut out the river. They lived among the French, the Indians, the Sicilians, and the Ukrainians.
His aunt Rozzy, who was fond of him, often rescued him in July from the St. Dominick Street slum in Montreal. His older cousins in Lachine, already adults, all with witty strong faces, seemed to like his company. “Take the boy with you,” Aunt Rozzy would say when she dispatched them on errands.
He tooted all over Lachine with them in their cars and trucks.
These were solid detailed recollections, nothing dreamlike about them. Rexler knew therefore that he must have come back to them repeatedly over many years. Again and again the cousins, fully mature at twenty, or even at sixteen. The eldest, Cousin Ezra, was an insurance adjuster. Next in age was Albert, a McGill law student. And then Matty, less tough than his big brothers. The youngest was Reba. She had the odor stout girls often have, Rexler used to think—a distinctive sexy scent. They were all, for that matter, sexy people. Except, of course, the parents. But Ezra and Albert, even Matty, varied their business calls with visits to girls. They joked with them in doorways. Sometimes with a Vadja, sometimes a Nadine. Ezra, who was so stern about business, buying and trading building lots—the insurance was a sideline—would laugh after he had cranked his Ford and say as he jumped into the seat, “How did you like that one, Robbie?” And, playful, he surprised Rexler by gripping his thigh. Ezra had a leathery pleasant face. His complexion, like his father’s, was dark and he had vertical furrows under each ear; an old country doctor had cured him surgically of swellings caused by milk from a tubercular cow. But even the scars were pleasant to see. Ezra had an abrupt way of clearing his nose by snorting. He trod the pedals of the Ford. His breath was virile—a little salty or perhaps sour. Over Rexler he had great seniority—more an uncle than a cousin. And when Ezra was silent, having business thoughts, all laughing was shut down. He brought his white teeth together and a sort of gravity came over him. No Yiddish jokes then, or Hebrew with double meanings. He was a determined man out to make good. At his death he left an estate in the millions.
Rexler had never visited his grave or the graves of the others. They all lay together somewhere on a mountainside—Westmount, would that be, or Outremont? Ezra and Albert quarreled when Reba died. Ezra had been away and Albert buried her in a remote cemetery. “I want my dead together.” Ezra was angry at what he saw as disrespect to the parents. Rexler, recalling this, made a movement of his crippled back, shrugging off the piety. It was not his cup of tea. But then why did he recall it so particularly?
On a June day he had gone in the car with Albert across the Grand Trunk tracks where the parents owned rental property. They had been here no more than fifteen years and they didn’t know twenty words of the language, yet they were buying property. Only the immediate family were in on this. They were secretive. At Rexler’s age—seven or eight years old—he wouldn’t have understood. But when he was present they were guarded nevertheless. As a result, he did come to understand. Such a challenge was sure to provoke him.
Cousin Albert put you off with his shrewd look of amusement. For women he had a lewd eye. And at McGill he had picked up a British manner. He said “By Jove.” He also said “Topping.” Joe Cohen, an MP in Ottawa, had chosen Albert to be a student clerk. Clerking for Joe Cohen, he was made. In time he would become a partner in Cohen’s firm. He’ll stop saying “By Jove,” and say instead “What’s the deal?” was Cousin Ezra’s true prophecy. But Ezra had airs of h
is own. The look of the firstborn, for example. A few thousand years of archaic gravity would settle on him. The advantage of being in remote Lachine was that he could freely improvise from the Old Testament.
Anyway, Rexler was in the family’s second Ford with Albert on the far side of the tracks, over toward Dorval, and Albert parked in front of a large bungalow. It had a spacious white porch, round pillars, and a swing hanging on chains.
“I have to go in,” said Albert. “I’ll be a while.”
“Long?”
“As long as it takes.”
“Can I go out and walk back and forth?”
“I’d like you to stay in the auto.”
He went in, Rexler remembered, and the wait was interminable. The sun came through the June leaves. Dark periwinkle grew in all the shady places and young women came and went on the broad porch. They walked arm in arm or sat together on the swing or in white wooden Adirondack chairs. Rexler moved into the driver’s seat and played with the wheel and the choke—or was it the spark lever? Crouching, he worked the pedals with his hands. A cloven hoof would be a good fit on the ovals of the clutch and brake.