Authors: Paul Auster
This equation of language and morals becomes the gist of the final episode in
Hunger
.
My brain grew clearer, I understood that I was close to total collapse. I put my hands against the wall and shoved to push myself away from it. The street was still dancing around. I began to hiccup from fury, and struggled with every bit of energy against my collapse, fought a really stout battle not to fall down. I didn’t want to fall, I wanted to die standing. A wholesale grocer’s cart came by and I saw it was filled with potatoes, but out of fury, from sheer obstinacy, I decided that they were not potatoes at all, they were cabbages, and I swore violent oaths that they were cabbages. I heard my own words very well, and I took the oath again and again on this lie, and swore deliberately just to have the delightful satisfaction of committing such clear perjury. I became drunk over this superb sin, I lifted three fingers in the air and swore with trembling lips in the name of the Father, the Son, and the Holy Ghost that they were cabbages.
And that is the end of it. There are only two possibilities left for the hero now: live or die; and he chooses to live. He has said no to society, no to God, no to his own words. Later that same day he leaves the city. There is no longer any need to continue the fast. Its work has been done.
*
Hunger:
or a portrait of the artist as a young man. But it is an apprenticeship that has little in common with the early struggles of other writers. Hamsun’s hero is no Stephen Dedalus, and there is hardly a word in
Hunger
about aesthetic theory. The world of art has been translated into the world of the body — and the original text has been abandoned. Hunger is not a metaphor; it is the very crux of the problem itself. If others, such as Rimbaud, with his program for the voluntary derangement of the senses, have turned the body into an aesthetic principle in its own right, Hamsun’s hero steadfastly rejects the opportunity to use his deficiencies to his own advantage. He is weak, he has lost control over his thoughts, and yet he continues to strive for lucidity in his writing. But hunger affects his prose in the same way it affects his life. Although he is willing to sacrifice everything for his art, even submit to the worst forms of debasement and misery, all he has really done is make it impossible for himself to write. You cannot write on an empty stomach, no matter how hard you try. But it would be wrong to dismiss the hero of
Hunger
as a fool or a madman. In spite of the evidence, he knows what he is doing. He does not want to succeed. He wants to fail.
Something new is happening here, some new thought about the nature of art is being proposed in
Hunger
. It is first of all an art that is indistinguishable from the life of the artist who makes it. That is not to say an art of autobiographical excess, but rather, an art that is the direct expression of the effort to express itself. In other words, an art of hunger: an art of need, of necessity, of desire. Certainty yields to doubt, form gives way to process. There can be no arbitrary imposition of order, and yet, more than ever, there is the obligation to achieve clarity. It is an art that begins with the knowledge that there are no right answers. For that reason, it becomes essential to ask the right questions. One finds them by living them. To quote Samuel Beckett:
What I am saying does not mean that there will henceforth be no form in art. It only means that there will be a new form, and that this form will be of such a type that it admits the chaos and does not try to say that the chaos is really something else … To find a form that accommodates the mess, that is the task of the artist now.
*
Hamsun gives the portrait of this artist in the first stages of his development. But it is in Kafka’s story,
A Hunger Artist
, that the aesthetics of hunger receives its most meticulous elaboration. Here the contradictions of the fast conducted by Hamsun’s hero — and the artistic impasse it leads to — are joined in a parable that deals with an artist whose art consists in fasting. The hunger artist is at once an artist and not an artist. Though he wants his performances to be admired, he insists that they shouldn’t be admired, because they have nothing to do with art. He has chosen to fast only because he could never find any food that he liked. His performances are therefore not spectacles for the amusement of others, but the unravelling of a private despair that he has permitted others to watch.
Like Hamsun’s hero, the hunger artist has lost control over himself. Beyond the theatrical device of sitting in his cage, his art in no way differs from his life, even what his life would have been had he not become a performer. He is not trying to please anyone. In fact, his performances cannot even be understood or appreciated.
No one could possibly watch the hunger artist continuously, day and night, and so no one could produce firsthand evidence that the fast had really been rigorous and continuous; only the artist himself could know that; he was therefore bound to be the sole completely satisfied spectator of his own fast.
This is not the classic story of the misunderstood artist, however. For the very nature of the fast resists comprehension. Knowing itself from the outset to be an impossibility, and condemning itself to certain failure, it is a process that moves asymptotically toward death, destined to reach neither fruition nor destruction. In Kafka’s story, the hunger artist dies, but only because he forsakes his art, abandoning the restrictions that had been imposed on him by his manager. The hunger artist goes too far. But that is the risk, the danger inherent in any act of art: you must be willing to give your life.
In the end, the art of hunger can be described as an existential art. It is a way of looking death in the face, and by death I mean death as we live it today: without God, without hope of salvation. Death as the abrupt and absurd end of life.
I do not believe that we have come any farther than this. It is even possible that we have been here much longer than we are willing to admit. In all this time, however, only a few artists have been able to recognize it. It takes courage, and not many of us would be willing to risk everything for nothing. But that is what happens in
Hunger
, a novel written in 1890. Hamsun’s character systematically unburdens himself of every belief in every system, and in the end, by means of the hunger he has inflicted upon himself, he arrives at nothing. There is nothing to keep him going — and yet he keeps on going. He walks straight into the twentieth century.
1970
*
All quotations are from the Robert Bly translation, Farrar, Straus, and Giroux, 1967.
*
From an interview with Tom Driver, “Beckett at the Madeleine,” in
The Columbia University Forum
, Summer 1961.
New York Babel
In the preface to his novel
Le Bleu du Ciel
, Georges Bataille makes an important distinction between books that are written for the sake of experiment and books that are born of necessity. Literature, Bataille argues, is an essentially disruptive force, a presence confronted in “fear and trembling” that is capable of revealing to us the truth of life and its
excessive
possibilities. Literature is not a continuum, but a series of dislocations, and the books that mean most to us in the end are usually those that ran counter to the idea of literature that prevailed at the time they were written. Bataille speaks of “a moment of rage” as the kindling spark of all great works: it cannot be summoned by an act of will, and its source is always extra-literary. “How can we linger,” he says, “over books we feel the author was not compelled to write?” Self-conscious experimentation is generally the result of a real longing to break down the barriers of literary convention. But most avant-garde works do not survive; in spite of themselves, they remain prisoners of the very conventions they try to destroy. The poetry of Futurism, for example, which made such a commotion in its day, is hardly read by anyone now except scholars and historians of the period. On the other hand, certain writers who played little or no part in the literary life around them — Kafka, for example — have gradually come to be recognized as essential. The work that revives our sense of literature, that gives us a new feeling for what literature can be, is the work that changes our life. It often seems improbable, as if it had come from nowhere, and because it stands so ruthlessly outside the norm, we have no choice but to create a new place for it.
Le Schizo et les Langues
by Louis Wolfson
*
is such a book. It is not only improbable, but totally unlike anything that has come before it. To say that it is a work written in the margins of literature is not enough: its place, properly speaking, is in the margins of language itself. Written in French by an American, it has little meaning unless it is considered an American book: and yet, for reasons that will be made clear, it is also a book that excludes all possibility of translation. It hovers somewhere in the limbo between the two languages, and nothing will ever be able to rescue it from this precarious existence. For what we are presented with here is not simply the case of a writer who has chosen to write in a foreign language. The author of this book has written in French precisely because he had no choice. It is the result of brute necessity, and the book itself is nothing less than an act of survival.
Louis Wolfson is a schizophrenic. He was born in 1931 and lives in New York. For want of a better description, I would call his book a kind of third-person autobiography, a memoir of the present, in which he records the facts of his disease and the utterly bizarre method he has devised for dealing with it. Referring to himself as “the schizophrenic student of languages,” “the mentally ill student,” “the demented student of idioms,” Wolfson uses a narrative style that partakes of both the dryness of a clinical report and the inventiveness of fiction. Nowhere in the text is there even the slightest trace of delirium or “madness”: every passage is lucid, forthright, objective. As we read along, wandering through the labyrinth of the author’s obsessions, we come to feel with him, to identify with him, in the same way we identify with the eccentricities and torments of Kirilov, or Molloy.
Wolfson’s problem is the English language, which has become intolerably painful to him, and which he refuses either to speak or listen to. He has been in and out of mental institutions for over ten years, steadfastly resisting all cooperation with the doctors, and now, at the time he is writing the book (the late sixties), he is living in the cramped lower-middle-class apartment of his mother and stepfather. He spends his days sitting at his desk studying foreign languages — principally French, German, Russian, and Hebrew — and protecting himself against any possible assault of English by keeping his fingers stuck in his ears, or listening to foreign language broadcasts on his transistor radio with two earplugs, or keeping a finger in one ear and an earplug in the other. In spite of these precautions, however, there are times when he is not able to ward off the intrusion of English — when his mother, for example, bursts into his room shrieking something to him in her loud and high-pitched voice. It becomes clear to the student that he cannot drown out English by simply translating it into another language. Converting an English word into its foreign equivalent leaves the English word intact; it has not been destroyed, but only put to the side, and is still there waiting to menace him.
The system that he develops in answer to this problem is complex, but not difficult to follow once one has become familiar with it, since it is based on a consistent set of rules. Drawing on the several languages he has studied, he becomes able to transform English words and phrases into phonetic combinations of foreign letters, syllables, and words that form new linguistic entities, which not only resemble the English in meaning, but in sound as well. His descriptions of these verbal acrobatics are highly detailed, often taking up as many as ten pages, but perhaps the end result of one of the simpler examples will give some idea of the process. The sentence, “Don’t trip over the wire!” is changed in the following manner: “Don’t” becomes the German “Tu’nicht,” “trip” becomes the first four letters of the French “trébucher,” “over” becomes the German “über,” “the” becomes the Hebrew “èth hé,” and “wire” becomes the German “zwirn,” the middle three letters of which correspond to the first three letters of the English word: “Tu’nicht tréb über èth hé zwirn.” At the end of this passage, exhausted but gratified by his efforts, Wolfson writes: “If the schizophrenic did not experience a feeling of joy as a result of his having found, that day, these foreign words to annihilate yet another word of his mother tongue (for perhaps, in fact, he was incapable of this sentiment), he certainly felt much less miserable than usual, at least for a while.”
*
The book, however, is far more than just a catalogue of these transformations. They are at the core of the work, and in some sense define its purpose, but the real substance is elsewhere, in the human situation and the daily life that envelop Wolfson’s preoccupation with language. There are few books that have given a more immediate feeling of what it is like to live in New York and to wander through the streets of the city. Wolfson’s eye for detail is excruciatingly precise, and each nuance of his observations — whether it be the prison-like atmosphere of the Forty-Second Street Public Library reading room, the anxieties of a high school dance, the Times Square prostitute scene, or a conversation with his father on a bench in a city park — is rendered with attentiveness and authority. A strange movement of objectification is continually at work, and much of the fascination of the prose is a result of this distancing, which acts as a kind of lure, always drawing us toward what is written. By treating himself in the third person, Wolfson is able to create a space between himself and himself, to prove to himself that he exists. The French language serves much the same function. By looking out on his world through a different lens, by punning his world — which is immured in English — into a different language, he is able to see it with new eyes, in a way that is less oppressive to him, as if, to some slight degree, he were able to have an effect upon it.