Collected Prose: Autobiographical Writings, True Stories, Critical Essays, Prefaces, Collaborations With Artists, and Interviews (20 page)

“Escape! How?”

“We can run out of the Shark’s mouth and dive into the sea.”

“You speak well, but I cannot swim, my dear Pinocchio.”

“Why should that matter? You can climb on my shoulders and I, who am a fine swimmer, will carry you safely to shore.”

“Dreams, my boy!” answered Gepetto, shaking his head and smiling sadly. “Do you think it possible for a Marionette, a yard high, to have the strength to carry me on his shoulders and swim?”

“Try it and see! And in any case, if it is written that we must die, we shall at least die together.” Not adding another word, Pinocchio took the candle in his hand and going ahead to light the way, he said to his father: “Follow me and have no fear.”

In Disney, however, Pinocchio needs resourcefulness as well. The whale’s mouth is shut, and when it opens, it is only to let water in, not out. Pinocchio cleverly decides to build a fire inside the whale—which induces Monstro to sneeze, thereby launching the puppet and his father into the sea. But more is lost with this flourish than gained. For the crucial image of the story is eliminated: Pinocchio swimming through the desolate water, nearly sinking under the weight of Gepetto’s body, making his way through the gray-blue night (page 296 of the American edition), with the moon shining above them, a benign smile on its face, and the huge open mouth of the shark behind them. The father on his son’s back: the image evoked here is so clearly that of Aeneas bearing Anchises on his back from the ruins of Troy that each time A. reads the story aloud to his son, he cannot help seeing (for it is not thinking, really, so quickly do these things happen in his mind) certain clusters of other images, spinning outward from the core of his preoccupations: Cassandra, for example, predicting the ruin of Troy, and thereafter loss, as in the wanderings of Aeneas that precede the founding of Rome, and in that wandering the image of another wandering: the Jews in the desert, which, in its turn, yields further clusters of images: “Next year in Jerusalem,” and with it the photograph in the Jewish Encyclopedia of his relative, who bore the name of his son.

A. has watched his son’s face carefully during these readings of
Pinocchio
. He has concluded that it is the image of Pinocchio saving Gepetto (swimming away with the old man on his back) that gives the story meaning for him. A boy of three is indeed very little. A wisp of puniness against the bulk of his father, he dreams of acquiring inordinate powers to conquer the paltry reality of himself. He is still too young to understand that one day he will be as big as his father, and even when it is explained to him very carefully, the facts are still open to gross misinterpretations: “And some day I’ll be the same tall as you, and you’ll be the same little as me.” The fascination with comic book super-heroes is perhaps understandable from this point of view. It is the dream of being big, of becoming an adult. “What does Superman do?” “He saves people.” For this act of saving is in effect what a father does: he saves his little boy from harm. And for the little boy to see Pinocchio, that same foolish puppet who has stumbled his way from one misfortune to the next, who has wanted to be “good” and could not help being “bad,” for this same incompetent little marionette, who is not even a real boy, to become a figure of redemption, the very being who saves his father from the grip of death, is a sublime moment of revelation. The son saves the father. This must be fully imagined from the perspective of the little boy. And this, in the mind of the father who was once a little boy, a son, that is, to his own father, must be fully imagined.
Puer aeternus
. The son saves the father.

* * *

Further commentary on the nature of chance.

He does not want to neglect to mention that two years after meeting S. in Paris, he happened to meet S.’s younger son on a subsequent visit—through channels and circumstances that had nothing to do with S. himself. This young man, P., who was precisely the same age as A., was working his way to a position of considerable power with an important French film producer. A. himself would later work for this same producer, doing a variety of odd jobs for him in 1971 and 1972 (translating, ghost writing), but none of that is essential. What matters is that by the mid to late seventies, P. had managed to achieve the status of co-producer, and along with the son of the French producer put together the movie
Superman
, which had cost so many millions of dollars, A. read, that it had been described as the most expensive work of art in the history of the Western world.

Early in the summer of 1980, shortly after his son turned three, A. and the boy spent a week together in the country, in a house owned by friends who were off on vacation. A. noticed in the newspaper that
Superman
was playing in a local theater and decided to take the boy, on the off-chance that he would be able to sit through it. For the first half of the film, the boy was calm, working his way through a bin of popcorn, whispering his questions as A. had instructed him to do, and taking the business of exploding planets, rocket ships, and outer space without much fuss. But then something happened. Superman began to fly, and all at once the boy lost his composure. His mouth dropped open, he stood up in his seat, spilled his popcorn, pointed at the screen, and began to shout: “Look! Look! He’s flying!” For the rest of the film, he was beside himself, his face taut with fear and fascination, rattling off questions to his father, trying to absorb what he had seen, marveling, trying to absorb it again, marveling. Toward the end, it became a little too much for him. “Too much booming,” he said. His father asked him if he wanted to leave, and he said yes. A. picked him up and carried him out of the theater—into a violent hail storm. As they ran toward the car, the boy said (bouncing up and down in A.’s arms), “We’re having quite an adventure tonight, aren’t we?”

For the rest of the summer, Superman was his passion, his obsession, the unifying purpose of his life. He refused to wear any shirt except the blue one with the S on the front. His mother sewed a cape together for him, and each time he went outside, he insisted on wearing it, charging down the streets with his arms in front of him, as if flying, stopping only to announce to each passerby under the age of ten: “I’m Superman!” A. was amused by all this, since he could remember these same things from his own childhood. It was not this obsession that struck him; nor even, finally, the coincidence of knowing the men who had made the film that led to this obsession. Rather, it was this. Each time he saw his son pretending to be Superman, he could not help thinking of his friend S., as if even the S on his son’s T-shirt were not a reference to Superman but to his friend. And he wondered at this trick his mind continued to play on him, this constant turning of one thing into another thing, as if behind each real thing there were a shadow thing, as alive in his mind as the thing before his eyes, and in the end he was at a loss to say which of these things he was actually seeing. And therefore it happened, often it happened, that his life no longer seemed to dwell in the present.

*

The Book of Memory. Book Nine.

For most of his adult life, he has earned his living by translating the books of other writers. He sits at his desk reading the book in French and then picks up his pen and writes the same book in English. It is both the same book and not the same book, and the strangeness of this activity has never failed to impress him. Every book is an image of solitude. It is a tangible object that one can pick up, put down, open, and close, and its words represent many months, if not many years, of one man’s solitude, so that with each word one reads in a book one might say to himself that he is confronting a particle of that solitude. A man sits alone in a room and writes. Whether the book speaks of loneliness or companionship, it is necessarily a product of solitude. A. sits down in his own room to translate another man’s book, and it is as though he were entering that man’s solitude and making it his own. But surely that is impossible. For once a solitude has been breached, once a solitude has been taken on by another, it is no longer solitude, but a kind of companionship. Even though there is only one man in the room, there are two. A. imagines himself as a kind of ghost of that other man, who is both there and not there, and whose book is both the same and not the same as the one he is translating. Therefore, he tells himself, it is possible to be alone and not alone at the same moment.

A word becomes another word, a thing becomes another thing. In this way, he tells himself, it works in the same way that memory does. He imagines an immense Babel inside him. There is a text, and it translates itself into an infinite number of languages. Sentences spill out of him at the speed of thought, and each word comes from a different language, a thousand tongues that clamor inside him at once, the din of it echoing through a maze of rooms, corridors, and stairways, hundreds of stories high. He repeats. In the space of memory, everything is both itself and something else. And then it dawns on him that everything he is trying to record in The Book of Memory, everything he has written so far, is no more than the translation of a moment or two of his life—those moments he lived through on Christmas Eve, 1979, in his room at 6 Varick Street.

*

The moment of illumination that burns across the sky of solitude.

Pascal in his room on the night of November 23, 1654, sewing the Memorial into the lining of his clothes, so that at any moment, for the rest of his life, he could find beneath his hand the record of that ecstasy.

In the Year of Grace 1654
On Monday, November 23rd, Feast of Saint Clement,
Pope and Martyr,
and of others in the Martyrology.
and eve of Saint Chrysogomus and other Martyrs.
From about half past ten at night until about half past twelve.

Fire
“God of Abraham, God of Isaac, God of Jacob,”
not of the philosophers and scientists.
Certainty. Certainty. Feeling. Joy. Peace.

• • •

Greatness of the human soul.

• • •

Joy, joy, joy, tears of joy.

• • •

I will not forget thy word
. Amen.

• • •

Concerning the power of memory.

In the spring of 1966, not long after meeting his future wife, A. was invited by her father (an English professor at Columbia) to the family apartment on Morningside Drive for dessert and coffee. The dinner guests were Francis Ponge and his wife, and A.’s future father-in-law thought that the young A. (just nineteen at the time), would enjoy meeting so famous a writer. Ponge, the master poet of the object, who had invented a poetry more firmly placed in the outer world perhaps than any other, was teaching a course at Columbia that semester. By then A. already spoke reasonably good French. Since Ponge and his wife spoke no English, and A.’s future in-laws spoke almost no French, A. joined in the discussion more fully than he might have, given his innate shyness and penchant for saying nothing whenever possible. He remembers Ponge as a gracious and lively man with sparkling blue eyes.

The second time A. met Ponge was in 1969 (although it could have been 1968 or 1970) at a party given in Ponge’s honor by G., a Barnard professor who had been translating his work. When A. shook Ponge’s hand, he introduced himself by saying that although he probably didn’t remember it, they had once met in New York several years ago. On the contrary, Ponge replied, he remembered the evening quite well. And then he proceeded to talk about the apartment in which that dinner had taken place, describing it in all its details, from the view out the windows to the color of the couch and the arrangement of the furniture in each of the various rooms. For a man to remember so precisely things he had seen only once, things which could not have had any bearing on his life except for a fleeting instant, struck A. with all the force of a supernatural act. He realized that for Ponge there was no division between the work of writing and the work of seeing. For no word can be written without first having been seen, and before it finds its way to the page it must first have been part of the body, a physical presence that one has lived with in the same way one lives with one’s heart, one’s stomach, and one’s brain. Memory, then, not so much as the past contained within us, but as proof of our life in the present. If a man is to be truly present among his surroundings, he must be thinking not of himself, but of what he sees. He must forget himself in order to be there. And from that forgetfulness arises the power of memory. It is a way of living one’s life so that nothing is ever lost.

*

It is also true that “the man with a good memory does not remember anything because he does not forget anything,” as Beckett has written about Proust. And it is true that one must make a distinction between voluntary and involuntary memory, as Proust does during the course of his long novel about the past.

What A. feels he is doing, however, as he writes the pages of his own book, is something that does not belong to either one of these two types of memory. A. has both a good memory and a bad memory. He has lost much, but he has also retained much. As he writes, he feels that he is moving inward (through himself) and at the same time moving outward (toward the world). What he experienced, perhaps, during those few moments on Christmas Eve, 1979, as he sat alone in his room on Varick Street, was this: the sudden knowledge that came over him that even alone, in the deepest solitude of his room, he was not alone, or, more precisely, that the moment he began to try to speak of that solitude, he had become more than just himself. Memory, therefore, not simply as the resurrection of one’s private past, but an immersion in the past of others, which is to say: history—which one both participates in and is a witness to, is a part of and apart from. Everything, therefore, is present in his mind at once, as if each element were reflecting the light of all the others, and at the same time emitting its own unique and unquenchable radiance. If there is any reason for him to be in this room now, it is because there is something inside him hungering to see it all at once, to savor the chaos of it in all its raw and urgent simultaneity. And yet, the telling of it is necessarily slow, a delicate business of trying to remember what has already been remembered. The pen will never be able to move fast enough to write down every word discovered in the space of memory. Some things have been lost forever, other things will perhaps be remembered again, and still other things have been lost and found and lost again. There is no way to be sure of any of this.