Trust me for a time. Indulge me. Assume I am a lecturer in the fields of Fellowship and am trying to draw a grand design in twenty minutes. Knowing attention is iron for the blood of a lecturer, I will pick a title—“The Dynamic of American Literature,” as preparation for a lightning discussion of Herzog and Terry Southern with a coda on the Art of the Absurd. And for a first sentence I would say: There has been a war at the center of American letters for a long time. (The look of absolute comprehension on the face of the audience encourages the lecturer to go on.)

The war began as a class war; an upper-middle class looked for a development of its taste, a definition of its manners, a refinement of itself to prepare a shift to the aristocratic; that was its private demand upon culture. That demand is still being made by a magazine called The New Yorker. This upper-class development of literature was invaded a long time ago, however, back at the cusp of the century, by a counter-literature whose roots were found in poverty, industrial society, and the emergence of new class. It was a literature which grappled with a peculiarly American phenomenon—a tendency of American society to alter more rapidly than the ability of its artists to record that change. Now, of course, one might go back two thousand years into China to find a society which did not alter more rapidly than its culture, but the American phenomenon had to do with the very rate of acceleration. The order of magnitude in this rate had shifted. It was as if everything changed ten times as fast in America, and this made for extraordinary difficulty in creating a literature. The sound, sensible, morally stout delineation of society which one found in Tolstoy and Balzac and Zola, in Thackeray and in Trollope, had become impossible. The American novelist of manners had to content himself with manners—he could not put a convincing servant into his work, and certainly not a workingman, because they were moving themselves in one generation out from the pantry into the morning dress of the lady in the parlor and up from the foundry to the master of the factory. The novelist of manners could not go near these matters—they promised to take over all of his book. So the job was left to Howells, Stephen Crane, to Dreiser, and in lesser degree to such writers as Norris, Jack London, Upton Sinclair—let us say it was left to Dreiser. A fundamental irony of American letters had now presented itself. For in opposition to Dreiser was the imperfectly developed counter-tradition of the genteel. The class which wielded the power which ran America, and the class which most admired that class, banded instinctively together to approve a genteel literature which had little to do with power or the secrets of power. They encouraged a literature about courtship and marriage and love and play and devotion and piety and style, a literature which had to do finally with the excellence of belonging to their own genteel tradition. Thus it was a literature which borrowed the forms of its conduct from European models. The people who were most American by birth, and who had the most to do with managing America, gave themselves a literature which had the least to say about the real phenomena of American life, most particularly the accelerated rate, the awful rate, of growth and anomaly through all of society. That sort of literature and that kind of attempt to explain America was left to the sons of immigrants who, if they were vigorous enough, and fortunate enough to be educated, now had the opportunity to see that America was a phenomenon never before described, indeed never before visible in the record of history. There was something going on in American life which was either grand or horrible or both, but it was going on—at a dizzy rate—and the future glory or doom of the world was not necessarily divorced from it. Dreiser labored like a titan to capture the phenomenon; he became a titan; Thomas Wolfe, his only peer as giant (as the novelist-as-giant), labored also like a titan, but for half as long and died in terror of the gargantuan proportions of the task. Yet each failed in one part of the job. They were able to describe society—Wolfe like the greatest five-year-old who ever lived,1 an invaluable achievement, and Dreiser like some heroic tragic entrepreneur who has reasoned out through his own fatigue and travail very much how everything works in the iron mills of life, but is damned because he cannot pass on the knowledge to his children. Dreiser and Wolfe were up from the people, and Dreiser particularly came closer to understanding the social machine than any American writer who ever lived, but he paid an unendurable price—he was forced to alienate himself from manner in order to learn the vast amount he learned. Manner insists one learn at a modest rate, that one learn each step with grace before going on to the next. Dreiser was in a huge hurry, he had to learn everything—that was the way he must have felt his mission, so there is nothing of manner in his work; which is to say nothing of tactics.


If the upper class quite naturally likes a literature which is good for them, a literature at the surface perhaps trivial, but underneath amusing, elucidative, fortifying, it is because this kind of literature elaborates and clarifies the details of their life, and thus adjusts their sense of power, their upper-class sense of power, which is invariably lubricated by a sense of detail. So too does that other class of readers in American literature, that huge, loose, all but unassociated congregation of readers—immigrant, proletarian, entrepreneur—wish in turn for a literature which is equally good for them. That is where Dreiser had to fail. He was only half-good for such readers. He taught them strategy as Americans had never gotten it before in a novel. If they were adventurers, he was almost as useful to them as Stendhal was exceptionally useful to a century of French intellectuals who had come to Paris from the provinces. But not quite. Dreiser, finally, is not quite as useful, and the difference is crucial. Because a young adventurer reads a great novel in the unvoiced hope it is a grindstone which sharpens his axe sufficiently to smash down doors now locked to him. Dreiser merely located the doors and gave warnings about the secret padlocks and the traps. But he had no grindstone, no manner, no eye for the deadly important manners of the rich, he was obliged to call a rich girl “charming”; he could not make her charming when she spoke, as Fitzgerald could, and so he did not really prepare the army of his readers for what was ahead. His task was doubly difficult—it was required of him to give every upstart fresh strategy and tactics. No less than the secret sociology of society is what is needed by the upstart and that strategy Dreiser gave him. But tactics—the manners of the drawing room, the deaths and lifes of the drawing room, the cocktail party, the glorious tactics of the individual kill—that was all beyond him. Dreiser went blind climbing the mountains of society, so he could not help anyone to see what was directly before him—only what had happened and what was likely to come next.

That was the initial shape of the war, Naturalism versus the Genteel Tradition it has been called, and one might pose Henry James against Dreiser, but James is sufficiently great a writer to violate the generalizations one must make about the novel of manners which must always—precisely because it deals with manners—eschew the over-ambitious, plus extremes of plot—which James of course did not. So let us say the war was between Dreiser and Edith Wharton, Dreiser all strategy, no tactics; and Wharton all tactics. Marvelous tactics they were—a jewel of a writer and stingy as a parson—she needed no strategy. The upper-class writer had all strategy provided him by the logic of his class. Maybe that is why the war never came to decision, or even to conclusion. No upper-class writer went down into the pits to bring back the manner alive of the change going on down there, certainly not Edith Wharton, not James Branch Cabell, of course not, nor Hergesheimer nor even Cather or Glasgow, not Elinor Wylie, no, nor Carl Van Vechten, and no diamond in the rough was ever reshaped by the cutters of Newport. The gap in American letters continued. Upper-class writers like John Dos Passos made brave efforts to go down and get the stuff and never quite got it, mainly in Dos Passos's case because they lacked strategy for the depths—manners may be sufficient to delineate the rich but one needs a vision of society to comprehend the poor, and Dos Passos had only revulsion at injustice, which is ultimately a manner. Some upper-class writers like Fitzgerald turned delicately upon the suppositions of their class, lost all borrowed strategy and were rudderless, were forced therefore to become superb in tactics, but for this reason perhaps a kind of hysteria lived at the center of their work; lower-class writers like Farrell and Steinbeck described whole seas of the uncharted ocean but their characters did not push from one milieu into another, and so the results were more taxonomic than apocalyptic.


Since then the war has shifted. No writer succeeded in doing the single great work which would clarify a nation's vision of itself as Tolstoy had done perhaps with War and Peace or Anna Karenina, and Stendhal with The Red and the Black, no one novel came along which was grand and daring and comprehensive and detailed, able to give sustenance to the adventurer and merriment to the rich, leave compassion in the ice-chambers of the upper class and energy as alms for the poor. (Not unless it was Tropic of Cancer.) Dreiser came as close as any, and never got close at all, for he could not capture the moment, and after his heroic failure, American literature was isolated—it was necessary to give courses in American literature to Americans, either because they would not otherwise read it, or because reading it, they could not understand it. It was not quite vital to them. It did not save their lives, make them more ambitious, more moral, more tormented, more audacious, more ready for love, more ready for war, for charity and for invention. No, it tended to puzzle them. The realistic literature had never caught up with the rate of change in American life, indeed it had fallen further and further behind, and the novel gave up any desire to be a creation equal to the phenomenon of the country itself; it settled for being a metaphor. Which is to say that each separate author made a separate peace. He would no longer try to capture America, he would merely try to give life to some microcosm in American life, some metaphor—in the sense that a drop of water is a metaphor of the seas, or a hair of the beast is for some a metaphor of the beast—and in that metaphor he might—if he were very lucky—have it all, rich and poor, strategy and tactics, insight and manner, detail, authority, the works. He would have it all for a particular few. It was just that he was no longer writing about the beast but, as in the case of Hemingway (if we are to take the best of this), about the paw of the beast, or in Faulkner about the dreams of the beast. What a paw and what dreams! Perhaps they are the two greatest writers America ever had, but they had given up on trying to do it all. Their vision was partial, determinedly so, they saw that as the first condition for trying to be great—that one must not try to save. Not souls, and not the nation. The desire for majesty was the bitch which licked at the literary loins of Hemingway and Faulkner: the country could be damned. Let it take care of itself.

And of course the country did. Just that. It grew by itself. Like a weed and a monster and a beauty and a pig. And the task of explaining America was taken over by Luce magazines. Those few aristocratic novelistic sensibilities which had never seen the task of defining the country as one for them—it was finally most unamusing as a task—grew smaller and smaller and more and more superb. Edith Wharton reappeared as Truman Capote, even more of a jewel, even stingier. Of writers up from the bottom there were numbers: Dreiser's nephews were as far apart as Saul Bellow and James Jones. But the difference between the two kinds of writers had shifted. It had begun to shift somewhere after the Second World War, and the shift had gone a distance. One could not speak at all now of aristocratic writers and novelists whose work was itself the protagonist to carry the writer and his readers through the locks of society; no, the work had long since retreated, the great ambition was gone, and then it was worse, even the metaphor was gone, the paw of the beast and the dreams of the beast, no, literature was down to the earnest novel and the perfect novel, to moral seriousness and Camp. Herzog and Candy had become the protagonists.

Frank Cowperwood once amassed an empire. Herzog, his bastard great-nephew, diddled in the ruins of an intellectual warehouse. Where once the realistic novel cut a swath across the face of society, now its reality was concentrated into moral seriousness. Where the original heroes of naturalism had been active, bold, self-centered, close to tragic, and up to the nostrils in their exertions to advance their own life and force the webs of society, so the hero of moral earnestness, the hero Herzog and the hero Levin in Malamud's A New Life, are men who represent the contrary—passive, timid, other-directed, pathetic, up to the nostrils in anguish: the world is stronger than they are; suicide calls.

Malamud's hero is more active than Herzog, he is also more likeable, but these positive qualities keep the case from being so pure. There is a mystery about the reception of Herzog. For beneath its richness of texture and its wealth of detail, the fact remains: never has a novel been so successful when its hero was so dim. Not one of the critics who adored the book would ever have permitted Herzog to remain an hour in his house. For Herzog was defeated, Herzog was an unoriginal man, Herzog was a fool—not an attractive God-anointed fool like Gimpel the Fool, his direct progenitor, but a sodden fool, over-educated and inept, unable to fight, able to love only when love presented itself as a gift. Herzog was intellectual but not bright, his ideas not original, his style as it appeared in his letters unendurable—it had exactly the leaden-footed sense of phrase which men laden with anxiety and near to going mad put into their communications. Herzog was hopeless. We learned nothing about society from him, not even anything about his life. And he is the only figure in the book. His wives, his mistress, his family, his children, his friends, even the man who cuckolds him are seen on the periphery of a dimming vision. Like all men near to being mad, his attention is within, but the inner attention is without genius. Herzog is dull, he is unendurably dull—he is like all those bright pedagogical types who have a cavity at the center of their brain.


Yet the novel succeeds. There is its mystery. One reads it with compassion. With rare compassion. Bored by Herzog, still there is a secret burning of the heart. One's heart turns over and produces a sorrow. Hardly any books are left to do that.

Of course, Herzog is alive on sufferance. He is a beggar, an extraordinary beggar who fixes you with his eye, his breath, his clothing, his dank near-corrupt presence; he haunts. Something goes on in Herzog's eye. It says: I am debased, I am failed, I am near to rotten, and yet something just as good and loving resides in me as the tenderest part of your childhood. If the prophet Elijah sent me, it is not to make you feel guilt but to weep. Suddenly, Herzog inspires sorrow—touch of alchemy to the book—Herzog is at the center of the modern dilemma. If we do not feel compassion for him, a forceful compassion which sends blood to warm the limbs and the heart, then we are going to be forced to shoot him. Because if Herzog does not arouse your compassion there is no other choice—he is too intolerable a luxury to keep alive in his mediocrity unless he arouses your love. The literary world chose to love him. We were not ready to shoot Herzog. It all seemed too final if we did. Because then there would be nothing left but Camp, and Camp is the art of the cannibal, Camp is the art which evolved out of the bankruptcy of the novel of manners. It is the partial thesis of these twenty minutes that the pure novel of manners had watered down from The House of Mirth to the maudlin middle reaches of The Rector of Justin; had in fact gone all the way down the pike from The Ambassadors to By Love Possessed. So, one does not speak of the novel of manners any longer—one is obliged to look at the documentary, In Cold Blood—or one is obliged to look at satire. The aristocratic impulse turned upon itself produced one classic—Terry Southern's The Magic Christian. Never had distaste for the habits of a mass mob reached such precision, never did wit falter in its natural assumption that the idiocies of the mass were attached breath and kiss to the hypocrisies, the weltering grandeurs, and the low stupidities of the rich, the American rich. The aristocratic impulse to define society by evocations of manner now survived only in the grace of any cannibal sufficiently aristocratic to sup upon his own family. The Magic Christian was a classic of Camp.

Note then: The two impulses in American letters had failed, the realistic impulse never delivered the novel which would ignite a nation's consciousness of itself, and the aristocratic impulse clawed at the remaining fabric of a wealthy society it despised and no longer wished to sustain. Like a Tinguely machine which destroys itself, Camp amused by the very act of its destruction. Since it was also sentimental, the artifacts were necrophiliac.

Literature then had failed. The work was done by the movies, by television. The consciousness of the masses and the culture of the land trudged through endless mud.

The American consciousness in the absence of a great tradition in the novel ended by being developed by the bootlicking pieties of small-town newspaper editors and small-town educators, by the worst of organized religion, a formless force filled with the terrors of all the Christians left to fill the spaces left by the initial bravery of the frontiersman, and these latterday Christians were simply not as brave. That was one component of the mud. The other was the sons of the immigrants. Many of them hated America, hated it for what it offered and did not provide, what it revealed of opportunity and what it excluded from real opportunity. The sons of these immigrants and the sons' sons took over the cities and began to run them, high up in the air and right down into the ground, they plucked and they plundered and there was not an American city which did not grow more hideous in the last fifty years. Then they spread out—they put suburbs like blight on the land—and piped mass communications into every home. They were cannibals selling Christianity to Christians, and because they despised the message and mocked at it in their own heart, they succeeded in selling something else, a virus perhaps, an electronic nihilism went through the mass media of America and entered the Christians and they were like to being cannibals, they were a tense and livid people, swallowing their own hate with the tranquilizers and the sex in the commercials, whereas all the early cannibals at the knobs of the mass-media made the mistake of passing on their bleak disease and were left now too gentle, too liberal, too programmatic, filled with plans for social welfare, and they looked and talked in Show Biz styles which possessed no style and were generally as unhealthy as Christians who lived in cellars and caves.


Yes, the cannibal sons of the immigrants had become Christians, and the formless form they had evolved for their mass-media, the hypocritical empty and tasteless taste of the television arts they beamed across the land encountered the formless form and the all but tasteless taste of the small-town tit-eating cannibal mind at its worst, and the collision produced schizophrenia in the land. Half of America went insane with head colds and medicaments and asthmas and allergies, hospitals and famous surgeons with knives to cut into the plague, welfares and plans and committees and cooperations and boredom, boredom plague deep upon the land; and the other part of America went ape, and the motorcycles began to roar like lions across the land and all the beasts of all the buried history of America turned in their circuit and prepared to slink toward the market place, there to burn the mother's hair and bite the baby to the heart. One thought of America and one thought of aspirin, kitchen-commercials, and blood. Hot damn, Vietnam. And the important art in America became the art of the absurd.


Writing is not an act to excite tolerance. Maybe there has been nothing more catastrophic to America than the failure of its novelists, maybe we are the last liberators in the land, and if we continue to thrive on much less than our best, then the being of all of us may be deadened before we are done.

That is a statement which sups on the essence of extravagance, and yet it is the distance of the bridge to be built. It may be necessary that a communication of human experience, of the deepest and most unrecoverable human experience, must yet take place if we are to survive. Such at least is the covert opinion beneath the criticism you have just been kind enough to attend.

1 This remark brought laughter from the audience. Since I did not wish to insult the memory of Wolfe, it would have been happier and perhaps more accurate to have said: like the greatest fifteen-year-old alive.

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