The Invention of Solitude Read online

  It occurs to me that I began writing this story a long time ago, long before my father died.

  Night after night, lying awake in bed, my eyes open in the darkness. The impossibility of sleep, the impossibility of not thinking about how he died. I find myself sweating between the sheets, trying to imagine what it feels like to suffer a heart attack. Adrenalin pumps through me, my head pounds, and my whole body seems to contract into a small area behind my chest. A need to experience the same panic, the same mortal pain.

  And then, at night, there are the dreams, nearly every night. In one of them, which woke me up just hours ago, I learned from the teenage daughter of my father’s lady friend that she, the daughter, had been made pregnant by my father. Because she was so young, it was agreed that my wife and I would raise the child after it was born. The baby was going to be a boy. Everyone knew this in advance.

  It is equally true, perhaps, that once this story has ended, it will go on telling itself, even after the words have been used up.

  The old gentleman at the funeral was my great uncle, Sam Auster, now almost ninety years old. Tall, hairless, a high-pitched, rasping voice. Not a word about the events of 1919, and I did not have the heart to ask him. I took care of Sam when he was a little boy, he said. But that was all.

  When asked if he wanted anything to drink, he requested a glass of hot water. Lemon? No thank you, just hot water.

  Again Blanchot: “But I am no longer able to speak of it.”

  From the house: a document from St. Clair County in the State of Alabama duly announcing my parents’ divorce. The signature at the bottom: Ann W. Love.

  From the house: a watch, a few sweaters, a jacket, an alarm clock, six tennis rackets, and an old rusted Buick that barely runs. A set of dishes, a coffee table, three or four lamps. A barroom statue of Johnnie Walker for Daniel. The blank photograph album, This Is Our Life: The Austers.

  At first I thought it would be a comfort to hold on to these things, that they would remind me of my father and make me think of him as I went about my life. But objects, it seems, are no more than objects. I am used to them now, I have begun to think of them as my own. I read time by his watch, I wear his sweaters, I drive around in his car. But all this is no more than an illusion of intimacy. I have already appropriated these things. My father has vanished from them, has become invisible again. And sooner or later they will break down, fall apart, and have to be thrown away. I doubt that it will even seem to matter.

  “… here it holds good that only he who works gets the bread, only he who was in anguish finds repose, only he who descends into the underworld rescues the beloved, only he who draws the knife gets Isaac…. He who will not work must take note of what is written about the maidens of Israel, for he gives birth to the wind, but he who is willing to work gives birth to his own father.” (Kierkegaard)

  Past two in the morning. An overflowing ashtray, an empty coffee cup, and the cold of early spring. An image of Daniel now, as he lies upstairs in his crib asleep. To end with this.

  To wonder what he will make of these pages when he is old enough to read them.

  And the image of his sweet and ferocious little body, as he lies upstairs in his crib asleep. To end with this.

  (1979

  The Book of Memory

  “When the dead weep, they are beginning to recover,” said the Crow solemnly.

  “I am sorry to contradict my famous friend and colleague,” said the Owl, “but as far as I’m concerned, I think that when the dead weep, it means they do not want to die.”

  —Collodi, The Adventures of Pinocchio

  He lays out a piece of blank paper on the table before him and writes these words with his pen. It was. It will never be again.

  Later that same day he returns to his room. He finds a fresh sheet of paper and lays it out on the table before him. He writes until he has covered the entire page with words. Later, when he reads over what he has written, he has trouble deciphering the words. Those he does manage to understand do not seem to say what he thought he was saying. Then he goes out to eat his dinner.

  That night he tells himself that tomorrow is another day. New words begin to clamor in his head, but he does not write them down. He decides to refer to himself as A. He walks back and forth between the table and the window. He turns on the radio and then turns it off. He smokes a cigarette.

  Then he writes. It was. It will never be again.

  Christmas Eve, 1979. His life no longer seemed to dwell in the present. Whenever he turned on his radio and listened to the news of the world, he would find himself imagining the words to be describing things that had happened long ago. Even as he stood in the present, he felt himself to be looking at it from the future, and this present-as-past was so antiquated that even the horrors of the day, which ordinarily would have filled him with outrage, seemed remote to him, as if the voice in the radio were reading from a chronicle of some lost civilization. Later, in a time of greater clarity, he would refer to this sensation as “nostalgia for the present.”

  To follow with a detailed description of classical memory systems, complete with charts, diagrams, symbolic drawings. Raymond Lull, for example, or Robert Fludd, not to speak of Giordano Bruno, the great Nolan burned at the stake in 1600. Places and images as catalysts for remembering other places and images: things, events, the buried artifacts of one’s own life. Mnemotechnics. To follow with Bruno’s notion that the structure of human thought corresponds to the structure of nature. And therefore to conclude that everything, in some sense, is connected to everything else.

  At the same time, as if running parallel to the above, a brief disquisition on the room. An image, for example, of a man sitting alone in a room. As in Pascal: “All the unhappiness of man stems from one thing only: that he is incapable of staying quietly in his room.” As in the phrase: “he wrote The Book of Memory in this room.”

  The Book of Memory. Book One.

  Christmas Eve, 1979. He is in New York, alone in his little room at 6 Varick Street. Like many of the buildings in the neighborhood, this one used to be nothing but a work place. Remnants of its former life are everywhere around him: networks of mysterious pipes, sooty tin ceilings, hissing steam radiators. Whenever his eyes fall on the frosted glass panel of his door, he can read these clumsily stencilled letters in reverse: R.M. Pooley, Licensed Electrician. People were never supposed to live here. It is a room meant for machines, cuspidors, and sweat.

  He cannot call it home, but for the past nine months it is all he has had. A few dozen books, a mattress on the floor, a table, three chairs, a hot plate, and a corroded cold water sink. The toilet is down the hall, but he uses it only when he has to shit. Pissing he does in the sink. For the past three days the elevator has been out of service, and since this is the top floor, it has made him reluctant to go out. It is not so much that he dreads climbing the ten flights of stairs when he gets back, but that he finds it disheartening to exhaust himself so thoroughly only to return to such bleakness. By staying in this room for long stretches at a time, he can usually manage to fill it with his thoughts, and this in turn seems to dispel the dreariness, or at least make him unaware of it. Each time he goes out, he takes his thoughts with him, and during his absence the room gradually empties of his efforts to inhabit it. When he returns, he has to begin the process all over again, and that takes work, real spiritual work. Considering his physical condition after the climb (chest heaving like a bellows, legs as tight and heavy as tree trunks), this inner struggle takes all that much longer to get started. In the interim, in the void between the moment he opens the door and the moment he begins to reconquer the emptiness, his mind flails in a wordless panic. It is as if he were being forced to watch his own disappearance, as if, by crossing the threshold of this room, he were entering another dimension, taking up residence inside a black hole.

  Above him, dim clouds float past the tar-stained skylight, drifting off into the Manhattan evening. Below him, he hears the traffic rus
hing towards the Holland Tunnel: streams of cars heading home to New Jersey on the night before Christmas. Next door it is quiet. The Pomponio brothers, who arrive there each morning to smoke their cigars and grind out plastic display letters—a business they keep going by working twelve or fourteen hours a day—are probably at home, getting ready to eat a holiday meal. That is all to the good. Lately, one of them has been spending the night in his shop, and his snoring invariably keeps A. awake. The man sleeps directly opposite A., on the other side of the thin wall that divides their two rooms, and hour after hour A. lies in bed, staring into the darkness, trying to pace his thoughts to the ebb and flow of the man’s troubled, adenoidal dreams. The snores swell gradually, and at the peak of each cycle they become long, piercing, almost hysterical, as if, when night comes, the snorer had to imitate the noise of the machine that holds him captive during the day. For once A. can count on a calm, unbroken sleep. Not even the arrival of Santa Claus will disturb him.

  Winter solstice: the darkest time of the year. No sooner has he woken up in the morning than he feels the day beginning to slip away from him. There is no light to sink his teeth into, no sense of time unfolding. Rather, a feeling of doors being shut, of locks being turned. It is a hermetic season, a long moment of inwardness. The outer world, the tangible world of materials and bodies, has come to seem no more than an emanation of his mind. He feels himself sliding through events, hovering like a ghost around his own presence, as if he were living somewhere to the side of himself—not really here, but not anywhere else either. A feeling of having been locked up, and at the same time of being able to walk through walls. He notes somewhere in the margins of a thought: a darkness in the bones; make a note of this.

  By day, heat gushes from the radiators at full blast. Even now, in coldest winter, he is forced to keep the window open. At night, however, there is no heat at all. He sleeps fully clothed, with two or three sweaters, curled up tightly in a sleeping bag. During the weekends, the heat is off altogether, both day and night, and there have been times lately when he has sat at his table, trying to write, and could not feel the pen in his hand anymore. In itself, this lack of comfort does not disturb him. But it has the effect of keeping him off balance, of prodding him into a state of constant inner watchfulness. In spite of what it might seem to be, this room is not a retreat from the world. There is nothing here to welcome him, no promise of a soma holiday to woo him into oblivion. These four walls hold only the signs of his own disquiet, and in order to find some measure of peace in these surroundings, he must dig more and more deeply into himself. But the more he digs, the less there will be to go on digging into. This seems undeniable to him. Sooner or later, he is bound to use himself up.

  When night comes, the electricity dims to half-strength, then goes up again, then comes down, for no apparent reason. It is as though the lights were controlled by some prankster deity. Con Edison has no record of the place, and no one has ever had to pay for power. At the same time, the phone company has refused to acknowledge A.’s existence. The phone has been here for nine months, functioning without a flaw, but he had not yet received a bill for it. When he called the other day to straighten out the problem, they insisted they had never heard of him. Somehow, he has managed to escape the clutches of the computer, and none of his calls has ever been recorded. His name is off the books. If he felt like it, he could spend his idle moments making free calls to faraway places. But the fact is, there is no one he wants to talk to. Not in California, not in Paris, not in China. The world has shrunk to the size of this room for him, and for as long as it takes him to understand it, he must stay where he is. Only one thing is certain: he cannot be anywhere until he is here. And if he does not manage to find this place, it would be absurd for him to think of looking for another.

  Life inside the whale. A gloss on Jonah, and what it means to refuse to speak. Parallel text: Gepetto in the belly of the shark (whale in the Disney version), and the story of how Pinocchio rescues him. Is it true that one must dive to the depths of the sea and save one’s father to become a real boy?

  Initial statement of these themes. Further installments to follow.

  Then shipwreck. Crusoe on his island. “That boy might be happy if he would stay at home, but if he goes abroad he will be the most miserable wretch that was ever born.’’ Solitary consciousness. Or in George Oppen’s phrase: “the shipwreck of the singular.”

  A vision of waves all around, water as endless as air, and the jungle heat behind. “I am divided from mankind, a solitaire, one banished from human society.”

  And Friday? No, not yet. There is no Friday, at least not here. Everything that happens is prior to that moment. Or else: the waves will have washed the footprints away.

  First commentary on the nature of chance.

  This is where it begins. A friend of his tells him a story. Several years go by, and then he finds himself thinking about the story again. It is not that it begins with the story. Rather, in the act of remembering it, he has become aware that something is happening to him. For the story would not have occurred to him unless whatever summoned its memory had not already been making itself felt. Unknown to himself, he had been burrowing down to a place of almost vanished memory, and now that something had surfaced, he could not even guess how long the excavation had taken.

  During the war, M.’s father had hidden out from the Nazis for several months in a Paris chambre de bonne. Eventually, he managed to escape, made his way to America, and began a new life. Years passed, more than twenty years. M. had been born, had grown up, and was now going off to study in Paris. Once there, he spent several difficult weeks looking for a place to live. Just when he was about to give up in despair, he found a small chambre de bonne. Immediately upon moving in, he wrote a letter to his father to tell him the good news. A week or so later he received a reply: your address, wrote M.’s father, that is the same building I hid out in during the war. He then went on to describe the details of the room. It turned out to be the same room his son had rented.

  It begins, therefore, with this room. And then it begins with that room. And beyond that there is the father, there is the son, and there is the war. To speak of fear, and to remember that the man who hid in that little room was a Jew. To note as well: that the city was Paris, a place A. had just returned from (December fifteenth), and that for a whole year he once lived in a Paris chambre de bonne—where he wrote his first book of poems, and where his own father, on his only trip to Europe, once came to see him. To remember his father’s death. And beyond that, to understand—this most important of all—that M.’s story has no meaning.

  Nevertheless, this is where it begins. The first word appears only at a moment when nothing can be explained anymore, at some instant of experience that defies all sense. To be reduced to saying nothing. Or else, to say to himself: this is what haunts me. And then to realize, almost in the same breath, that this is what he haunts.

  He lays out a blank sheet of paper on the table before him and writes these words with his pen. Possible epigraph for The Book of Memory. Then he opens a book by Wallace Stevens (Opus Posthumous) and copies out the following sentence.

  “In the presence of extraordinary reality, consciousness takes the place of imagination.”

  Later that same day he writes steadily for three or four hours. Afterwards, when he reads over what he has written, he finds only one paragraph of any interest. Although he is not sure what to make of it, he decides to keep it for future reference and copies it into a lined notebook:

  When the father dies, he writes, the son becomes his own father and his own son. He looks at his son and sees himself in the face of the boy. He imagines what the boy sees when he looks at him and finds himself becoming his own father. Inexplicably, he is moved by this. It is not just the sight of the boy that moves him, nor even the thought of standing inside his father, but what he sees in the boy of his own vanished past. It is a nostalgia for his own life that he feels, perhaps, a memory of h
is own boyhood as a son to his father. Inexplicably, he finds himself shaking at that moment with both happiness and sorrow, if this is possible, as if he were going both forward and backward, into the future and into the past. And there are times, often there are times, when these feelings are so strong that his life no longer seems to dwell in the present.

  Memory as a place, as a building, as a sequence of columns, cornices, porticoes. The body inside the mind, as if we were moving around in there, going from one place to the next, and the sound of our footsteps as we walk, moving from one place to the next.

  “One must consequently employ a large number of places,” writes Cicero, “which must be well lighted, clearly set out in order, spaced out at moderate intervals; and images which are active, sharply defined, unusual, and which have the power of speedily encountering and penetrating the psyche…. For the places are very much like wax tablets or papyrus, the images like the letters, the arrangement and disposition of the images like the script, and the speaking like the reading.”

  He returned from Paris ten days ago. He had gone there on a work visit, and it was the first time he had been abroad in more than five years. The business of travelling, of continual conversation, of too much drinking with old friends, of being away from his little son for so long, had finally worn him out. With a few days to spare at the end of his trip, he decided to go to Amsterdam, a city he had never been to before. He thought: the paintings. But once there, it was a thing he had not planned on doing that made the greatest impression on him. For no particular reason (idly looking through a guide book he found in his hotel room) he decided to go to Anne Frank’s house, which has been preserved as a museum. It was a Sunday morning, gray with rain, and the streets along the canal were deserted. He climbed the steep and narrow staircase inside the house and entered the secret annex. As he stood in Anne Frank’s room, the room in which the diary was written, now bare, with the faded pictures of Hollywood movie stars she had collected still pasted to the walls, he suddenly found himself crying. Not sobbing, as might happen in response to a deep inner pain, but crying without sound, the tears streaming down his cheeks, as if purely in response to the world. It was at that moment, he later realized, that The Book of Memory began. As in the phrase: “she wrote her diary in this room.”