obtainable. The public library in the twenties had many storefront branches along the car lines. Summers, under flipping gutta-percha fan blades, boys and girls read in the hard chairs. Crimson trolley cars swayed, cowbellied, on the rails. The country went broke in 1929. On the public lagoon, rowing, we read Keats to each other while the weeds bound the oars.”
“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with His Foot in His Mouth,” is attracted by the visions of Swedenborg, and to the idea that “the Divine Spirit” has “withdrawn in our time from the outer, visible world.”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
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
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?
Seize the Day
I
WHEN IT CAME TO CONCEALING HIS TROUBLES, Tommy Wilhelm was not less capable than the next fellow. So at least he thought, and there was a certain amount of evidence to back him up. He had once been an actor—no, not quite, an extra—and he knew what acting should be. Also, he was smoking a cigar, and when a man is smoking a cigar, wearing a hat, he has an advantage; it is harder to find out how he feels. He came from the twenty-third floor down to the lobby on the mezzanine to collect his mail before breakfast, and he believed—he hoped—that he looked passably well: doing all right. It was a matter of sheer hope, because there was not much that he could add to his present effort. On the fourteenth floor he looked for his father to enter the elevator; they often met at this hour, on the way to breakfast. If he worried about his appearance it was mainly for his old father’s sake. But there was no stop on the fourteenth, and the elevator sank and sank. Then the smooth door opened and the great dark-red uneven carpet that covered the lobby billowed toward Wilhelm’s feet. In the foreground the lobby was dark, sleepy. French drapes like sails kept out the sun, but three high, narrow windows were open, and in the blue air Wilhelm saw a pigeon about to light on the great chain that supported the marquee of the movie house directly underneath the lobby. For one moment he heard the wings beating strongly.
Most of the guests at the Hotel Gloriana were past the age of retirement. Along Broadway in the Seventies, Eighties, and Nineties, a great part of New York’s vast population of old men and women lives. Unless the weather is too cold or wet they fill the benches about the tiny railed parks and along the subway gratings from Verdi Square to Columbia University, they crowd the shops and cafeterias, the dime stores, the tearooms, the bakeries, the beauty parlors, the reading rooms and club rooms. Among these old people at the Gloriana, Wilhelm felt out of place. He was comparatively young, in his middle forties, large and blond, with big shoulders; his back was heavy and strong, if already a little stooped or thickened. After breakfast the old guests sat down on the green leather armchairs and sofas in the lobby and began to gossip and look into the papers; they had nothing to do but wait out the day. But Wilhelm was used to an active life and liked to go out energetically in the morning. And for several months, because he had no position, he had kept up his morale by rising early; he was shaved and in the lobby by eight o’clock. He bought the paper and some cigars and drank a Coca-Cola or two before he went in to breakfast with his father. After breakfast—out, out, out to attend to business. The getting out had in itself become the chief business. But he had realized that he could not keep this up much longer, and today he was afraid. He was aware that his routine was about to break up and he sensed that a huge trouble long presaged but till now formless was due. Before evening, he’d know.
Nevertheless he followed his daily course and crossed the lobby.
Rubin, the man at the newsstand, had poor eyes. They may not have been actually weak but they were poor in expression, with lacy lids that furled down at the corners. He dressed well. It didn’t seem necessary—he was behind the counter most of the time—but he dressed very well. He had on a rich brown suit; the cuffs embarrassed
