Mystery And Manners Part 2

St. Thomas called art "reason in making." This is a very cold and very beautiful definition, and if it is unpopular today, this is because reason has lost ground among us. As grace and nature have been separated, so imagination and reason have been separated, and this always means an end to art. The artist uses his reason to discover an answering reason in everything he sees. For him, to be reasonable is to find, in the object, in the situation, in the sequence, the spirit which makes it itself. This is not an easy or simple thing to do. It is to intrude upon the timeless, and that is only done by the violence of a single-minded respect for the truth.

It follows from all this that there is no technique that can be discovered and applied to make it possible for one to write. If you go to a school where there are cla.s.ses in writing, these cla.s.ses should not be to teach you how to write, but to teach you the limits and possibilities of words and the respect due them. One thing that is always with the writer-no matter how long he has written or how good he is-is the continuing process of learning how to write. As soon as the writer "learns to write," as soon as he knows what he is going to find, and discovers a way to say what he knew all along, or worse still, a way to say nothing, he is finished. If a writer is any good, what he makes will have its source in a realm much larger than that which his conscious mind can encompa.s.s and will always be a greater surprise to him than it can ever be to his reader.

I don't know which is worse-to have a bad teacher or no teacher at all. In any case, I believe the teacher's work should be largely negative. He can't put the gift into you, but if he finds it there, he can try to keep it from going in an obviously wrong direction. We can learn how not to write, but this is a discipline that does not simply concern writing itself but concerns the whole intellectual life. A mind cleared of false emotion and false sentiment and egocentricity is going to have at least those roadblocks removed from its path. If you don't think cheaply, then there at least won't be the quality of cheapness in your writing, even though you may not be able to write well. The teacher can try to weed out what is positively bad, and this should be the aim of the whole college. Any discipline can help your writing: logic, mathematics, theology, and of course and particularly drawing. Anything that helps you to see, anything that makes you look. The writer should never be ashamed of staring. There is nothing that doesn't require his attention.

We hear a great deal of lamentation these days about writers having all taken themselves to the colleges and universities where they live decorously instead of going out and getting firsthand information about life. The fact is that anybody who has survived his childhood has enough information about life to last him the rest of his days. If you can't make something out of a little experience, you probably won't be able to make it out of a lot. The writer's business is to contemplate experience, not to be merged in it.

Everywhere I go I'm asked if I think the universities stifle writers. My opinion is that they don't stifle enough of them. There's many a best-seller that could have been prevented by a good teacher. The idea of being a writer attracts a good many shiftless people, those who are merely burdened with poetic feelings or afflicted with sensibility. Granville Hicks, in a recent review of James Jones' novel, quoted Jones as saying, "I was stationed at Hickham Field in Hawaii when I stumbled upon the works of Thomas Wolfe, and his home life seemed so similar to my own, his feelings about himself so similar to mine about myself, that I realized I had been a writer all my life without knowing it or having written." Mr. Hicks goes on to say that Wolfe did a great deal of damage of this sort but that Jones is a particularly appalling example.

Now in every writing cla.s.s you find people who care nothing about writing, because they think they are already writers by virtue of some experience they've had. It is a fact that if, either by nature or training, these people can learn to write badly enough, they can make a great deal of money, and in a way it seems a shame to deny them this opportunity; but then, unless the college is a trade school, it still has its responsibility to truth, and I believe myself that these people should be stifled with all deliberate speed.

Presuming that the people left have some degree of talent, the question is what can be done for them in a writing cla.s.s. I believe the teacher's work is largely negative, that it is largely a matter of saying "This doesn't work because..." or "This does work because..." The because is very important. The teacher can help you understand the nature of your medium, and he can guide you in your reading. I don't believe in cla.s.ses where students criticize each other's ma.n.u.scripts. Such criticism is generally composed in equal parts of ignorance, flattery, and spite. It's the blind leading the blind, and it can be dangerous. A teacher who tries to impose a way of writing on you can be dangerous too. Fortunately, most teachers I've known were too lazy to do this. In any case, you should beware of those who appear overenergetic.

In the last twenty years the colleges have been emphasizing creative writing to such an extent that you almost feel that any idiot with a nickel's worth of talent can emerge from a writing cla.s.s able to write a competent story. In fact, so many people can now write competent stories that the short story as a medium is in danger of dying of competence. We want competence, but competence by itself is deadly. What is needed is the vision to go with it, and you do not get this from a writing cla.s.s.

Writing Short Stories I have heard people say that the short story was one of the most difficult literary forms, and I've always tried to decide why people feel this way about what seems to me to be one of the most natural and fundamental ways of human expression.* After all, you begin to hear and tell stories when you're a child, and there doesn't seem to be anything very complicated about it. I suspect that most of you have been telling stories all your lives, and yet here you sit-come to find out how to do it.

Then last week, after I had written down some of these serene thoughts to use here today, my calm was shattered when I was sent seven of your ma.n.u.scripts to read.

After this experience, I found myself ready to admit, if not that the short story is one of the most difficult literary forms, at least that it is more difficult for some than for others.

I still suspect that most people start out with some kind of ability to tell a story but that it gets lost along the way. Of course, the ability to create life with words is essentially a gift. If you have it in the first place, you can develop it; if you don't have it, you might as well forget it.

But I have found that the people who don't have it are frequently the ones h.e.l.l-bent on writing stories. I'm sure anyway that they are the ones who write the books and the magazine articles on how-to-write-short-stories. I have a friend who is taking a correspondence course in this subject, and she has pa.s.sed a few of the chapter headings on to me-such as, "The Story Formula for Writers," "How to Create Characters," "Let's Plot!" This form of corruption is costing her twenty-seven dollars.

I feel that discussing story-writing in terms of plot, character, and theme is like trying to describe the expression on a face by saying where the eyes, nose, and mouth are. I've heard students say, "I'm very good with plot, but I can't do a thing with character," or, "I have this theme but I don't have a plot for it," and once I heard one say, "I've got the story but I don't have any technique."

Technique is a word they all trot out. I talked to a writers' club once, and during the question time, one good soul said, "Will you give me the technique for the frame-within-a-frame short story?" I had to admit I was so ignorant I didn't even know what that was, but she a.s.sured me there was such a thing because she had entered a contest to write one and the prize was fifty dollars.

But setting aside the people who have no talent for it, there are others who do have the talent but who flounder around because they don't really know what a story is.

I suppose that obvious things are the hardest to define. Everybody thinks he knows what a story is. But if you ask a beginning student to write a story, you're liable to get almost anything-a reminiscence, an episode, an opinion, an anecdote, anything under the sun but a story. A story is a complete dramatic action-and in good stories, the characters are shown through the action and the action is controlled through the characters, and the result of this is meaning that derives from the whole presented experience. I myself prefer to say that a story is a dramatic event that involves a person because he is a person, and a particular person-that is, because he shares in the general human condition and in some specific human situation. A story always involves, in a dramatic way, the mystery of personality. I lent some stories to a country lady who lives down the road from me, and when she returned them, she said, "Well, them stories just gone and shown you how some folks would do," and I thought to myself that that was right; when you write stories, you have to be content to start exactly there-showing how some specific folks will do, will do in spite of everything.

Now this is a very humble level to have to begin on, and most people who think they want to write stories are not willing to start there. They want to write about problems, not people; or about abstract issues, not concrete situations. They have an idea, or a feeling, or an overflowing ego, or they want to Be A Writer, or they want to give their wisdom to the world in a simple-enough way for the world to be able to absorb it. In any case, they don't have a story and they wouldn't be willing to write it if they did; and in the absence of a story, they set out to find a theory or a formula or a technique.

Now none of this is to say that when you write a story, you are supposed to forget or give up any moral position that you hold. Your beliefs will be the light by which you see, but they will not be what you see and they will not be a subst.i.tute for seeing. For the writer of fiction, everything has its testing point in the eye, and the eye is an organ that eventually involves the whole personality, and as much of the world as can be got into it. It involves judgment. Judgment is something that begins in the act of vision, and when it does not, or when it becomes separated from vision, then a confusion exists in the mind which transfers itself to the story.

Fiction operates through the senses, and I think one reason that people find it so difficult to write stories is that they forget how much time and patience is required to convince through the senses. No reader who doesn't actually experience, who isn't made to feel, the story is going to believe anything the fiction writer merely tells him. The first and most obvious characteristic of fiction is that it deals with reality through what can be seen, heard, smelt, tasted, and touched.

Now this is something that can't be learned only in the head; it has to be learned in the habits. It has to become a way that you habitually look at things. The fiction writer has to realize that he can't create compa.s.sion with compa.s.sion, or emotion with emotion, or thought with thought. He has to provide all these things with a body; he has to create a world with weight and extension.

I have found that the stories of beginning writers usually bristle with emotion, but whose emotion is often very hard to determine. Dialogue frequently proceeds without the a.s.sistance of any characters that you can actually see, and uncontained thought leaks out of every corner of the story. The reason is usually that the student is wholly interested in his thoughts and his emotions and not in his dramatic action, and that he is too lazy or highfalutin to descend to the concrete where fiction operates. He thinks that judgment exists in one place and sense-impression in another. But for the fiction writer, judgment begins in the details he sees and how he sees them.

Fiction writers who are not concerned with these concrete details are guilty of what Henry James called "weak specification." The eye will glide over their words while the attention goes to sleep. Ford Madox Ford taught that you couldn't have a man appear long enough to sell a newspaper in a story unless you put him there with enough detail to make the reader see him.

I have a friend who is taking acting cla.s.ses in New York from a Russian lady who is supposed to be very good at teaching actors. My friend wrote me that the first month they didn't speak a line, they only learned to see. Now learning to see is the basis for learning all the arts except music. I know a good many fiction writers who paint, not because they're any good at painting, but because it helps their writing. It forces them to look at things. Fiction writing is very seldom a matter of saying things; it is a matter of showing things.

However, to say that fiction proceeds by the use of detail does not mean the simple, mechanical piling-up of detail. Detail has to be controlled by some overall purpose, and every detail has to be put to work for you. Art is selective. What is there is essential and creates movement.

Now all this requires time. A good short story should not have less meaning than a novel, nor should its action be less complete. Nothing essential to the main experience can be left out of a short story. All the action has to be satisfactorily accounted for in terms of motivation, and there has to be a beginning, a middle, and an end, though not necessarily in that order. I think many people decide that they want to write short stories because they're short, and by short, they mean short in every way. They think that a short story is an incomplete action in which a very little is shown and a great deal suggested, and they think you suggest something by leaving it out. It's very hard to disabuse a student of this notion, because he thinks that when he leaves something out, he's being subtle; and when you tell him that he has to put something in before anything can be there, he thinks you're an insensitive idiot.

Perhaps the central question to be considered in any discussion of the short story is what do we mean by short. Being short does not mean being slight. A short story should be long in depth and should give us an experience of meaning. I have an aunt who thinks that nothing happens in a story unless somebody gets married or shot at the end of it. I wrote a story about a tramp who marries an old woman's idiot daughter in order to acquire the old woman's automobile. After the marriage, he takes the daughter off on a wedding trip in the automobile and abandons her in an eating place and drives on by himself. Now that is a complete story. There is nothing more relating to the mystery of that man's personality that could be shown through that particular dramatization. But I've never been able to convince my aunt that it's a complete story. She wants to know what happened to the idiot daughter after that.

Not long ago that story was adapted for a television play, and the adapter, knowing his business, had the tramp have a change of heart and go back and pick up the idiot daughter and the two of them ride away, grinning madly. My aunt believes that the story is complete at last, but I have other sentiments about it-which are not suitable for public utterance. When you write a story, you only have to write one story, but there will always be people who will refuse to read the story you have written.

And this naturally brings up the awful question of what kind of a reader you are writing for when you write fiction. Perhaps we each think we have a personal solution for this problem. For my own part, I have a very high opinion of the art of fiction and a very low opinion of what is called the "average" reader. I tell myself that I can't escape him, that this is the personality I am supposed to keep awake, but that at the same time, I am also supposed to provide the intelligent reader with the deeper experience that he looks for in fiction. Now actually, both of these readers are just aspects of the writer's own personality, and in the last a.n.a.lysis, the only reader he can know anything about is himself. We all write at our own level of understanding, but it is the peculiar characteristic of fiction that its literal surface can be made to yield entertainment on an obvious physical plane to one sort of reader while the selfsame surface can be made to yield meaning to the person equipped to experience it there.

Meaning is what keeps the short story from being short. I prefer to talk about the meaning in a story rather than the theme of a story. People talk about the theme of a story as if the theme were like the string that a sack of chicken feed is tied with. They think that if you can pick out the theme, the way you pick the right thread in the chicken-feed sack, you can rip the story open and feed the chickens. But this is not the way meaning works in fiction.

When you can state the theme of a story, when you can separate it from the story itself, then you can be sure the story is not a very good one. The meaning of a story has to be embodied in it, has to be made concrete in it. A story is a way to say something that can't be said any other way, and it takes every word in the story to say what the meaning is. You tell a story because a statement would be inadequate. When anybody asks what a story is about, the only proper thing is to tell him to read the story. The meaning of fiction is not abstract meaning but experienced meaning, and the purpose of making statements about the meaning of a story is only to help you to experience that meaning more fully.

Fiction is an art that calls for the strictest attention to the real-whether the writer is writing a naturalistic story or a fantasy. I mean that we always begin with what is or with what has an eminent possibility of truth about it. Even when one writes a fantasy, reality is the proper basis of it. A thing is fantastic because it is so real, so real that it is fantastic. Graham Greene has said that he can't write, "I stood over a bottomless pit," because that couldn't be true, or "Running down the stairs I jumped into a taxi," because that couldn't be true either. But Elizabeth Bowen can write about one of her characters that "she s.n.a.t.c.hed at her hair as if she heard something in it," because that is eminently possible.

I would even go so far as to say that the person writing a fantasy has to be even more strictly attentive to the concrete detail than someone writing in a naturalistic vein-because the greater the story's strain on the credulity, the more convincing the properties in it have to be.

A good example of this is a story called "The Metamorphosis" by Franz Kafka. This is a story about a man who wakes up one morning to find that he has turned into a c.o.c.kroach overnight, while not discarding his human nature. The rest of the story concerns his life and feelings and eventual death as an insect with human nature, and this situation is accepted by the reader because the concrete detail of the story is absolutely convincing. The fact is that this story describes the dual nature of man in such a realistic fashion that it is almost unbearable. The truth is not distorted here, but rather, a certain distortion is used to get at the truth. If we admit, as we must, that appearance is not the same thing as reality, then we must give the artist the liberty to make certain rearrangements of nature if these will lead to greater depths of vision. The artist himself always has to remember that what he is rearranging is nature, and that he has to know it and be able to describe it accurately in order to have the authority to rearrange it at all.

The peculiar problem of the short-story writer is how to make the action he describes reveal as much of the mystery of existence as possible. He has only a short s.p.a.ce to do it in and he can't do it by statement. He has to do it by showing, not by saying, and by showing the concrete-so that his problem is really how to make the concrete work double time for him.

In good fiction, certain of the details will tend to acc.u.mulate meaning from the action of the story itself, and when this happens they become symbolic in the way they work. I once wrote a story called "Good Country People," in which a lady Ph.D. has her wooden leg stolen by a Bible salesman whom she has tried to seduce. Now I'll admit that, paraphrased in this way, the situation is simply a low joke. The average reader is pleased to observe anybody's wooden leg being stolen. But without ceasing to appeal to him and without making any statements of high intention, this story does manage to operate at another level of experience, by letting the wooden leg acc.u.mulate meaning. Early in the story, we're presented with the fact that the Ph.D. is spiritually as well as physically crippled. She believes in nothing but her own belief in nothing, and we perceive that there is a wooden part of her soul that corresponds to her wooden leg. Now of course this is never stated. The fiction writer states as little as possible. The reader makes this connection from things he is shown. He may not even know that he makes the connection, but the connection is there nevertheless and it has its effect on him. As the story goes on, the wooden leg continues to acc.u.mulate meaning. The reader learns how the girl feels about her leg, how her mother feels about it, and how the country woman on the place feels about it; and finally, by the time the Bible salesman comes along, the leg has acc.u.mulated so much meaning that it is, as the saying goes, loaded. And when the Bible salesman steals it, the reader realizes that he has taken away part of the girl's personality and has revealed her deeper affliction to her for the first time.

If you want to say that the wooden leg is a symbol, you can say that. But it is a wooden leg first, and as a wooden leg it is absolutely necessary to the story. It has its place on the literal level of the story, but it operates in depth as well as on the surface. It increases the story in every direction, and this is essentially the way a story escapes being short.

Now a little might be said about the way in which this happens. I wouldn't want you to think that in that story I sat down and said, "I am now going to write a story about a Ph.D. with a wooden leg, using the wooden leg as a symbol for another kind of affliction." I doubt myself if many writers know what they are going to do when they start out. When I started writing that story, I didn't know there was going to be a Ph.D. with a wooden leg in it. I merely found myself one morning writing a description of two women that I knew something about, and before I realized it, I had equipped one of them with a daughter with a wooden leg. As the story progressed, I brought in the Bible salesman, but I had no idea what I was going to do with him. I didn't know he was going to steal that wooden leg until ten or twelve lines before he did it, but when I found out that this was what was going to happen, I realized that it was inevitable. This is a story that produces a shock for the reader, and I think one reason for this is that it produced a shock for the writer.

Now despite the fact that this story came about in this seemingly mindless fashion, it is a story that almost no rewriting was done on. It is a story that was under control throughout the writing of it, and it might be asked how this kind of control comes about, since it is not entirely conscious.

I think the answer to this is what Maritain calls "the habit of art." It is a fact that fiction writing is something in which the whole personality takes part-the conscious as well as the unconscious mind. Art is the habit of the artist; and habits have to be rooted deep in the whole personality. They have to be cultivated like any other habit, over a long period of time, by experience; and teaching any kind of writing is largely a matter of helping the student develop the habit of art. I think this is more than just a discipline, although it is that; I think it is a way of looking at the created world and of using the senses so as to make them find as much meaning as possible in things.

Now I am not so nave as to suppose that most people come to writers' conferences in order to hear what kind of vision is necessary to write stories that will become a permanent part of our literature. Even if you do wish to hear this, your greatest concerns are immediately practical. You want to know how you can actually write a good story, and further, how you can tell when you've done it; and so you want to know what the form of a short story is, as if the form were something that existed outside of each story and could be applied or imposed on the material. Of course, the more you write, the more you will realize that the form is organic, that it is something that grows out of the material, that the form of each story is unique. A story that is any good can't be reduced, it can only be expanded. A story is good when you continue to see more and more in it, and when it continues to escape you. In fiction two and two is always more than four.

The only way, I think, to learn to write short stories is to write them, and then to try to discover what you have done. The time to think of technique is when you've actually got the story in front of you. The teacher can help the student by looking at his individual work and trying to help him decide if he has written a complete story, one in which the action fully illuminates the meaning.

Perhaps the most profitable thing I can do is to tell you about some of the general observations I made about these seven stories I read of yours. All of these observations will not fit any one of the stories exactly, but they are points nevertheless that it won't hurt anyone interested in writing to think about.

The first thing that any professional writer is conscious of in reading anything is, naturally, the use of language. Now the use of language in these stories was such that, with one exception, it would be difficult to distinguish one story from another. While I can recall running into several cliches, I can't remember one image or one metaphor from the seven stories. I don't mean there weren't images in them; I just mean that there weren't any that were effective enough to take away with you.

In connection with this, I made another observation that startled me considerably. With the exception of one story, there was practically no use made of the local idiom. Now this is a Southern Writers' Conference. All the addresses on these stories were from Georgia or Tennessee, yet there was no distinctive sense of Southern life in them. A few place-names were dropped, Savannah or Atlanta or Jacksonville, but these could just as easily have been changed to Pittsburgh or Pa.s.saic without calling for any other alteration in the story. The characters spoke as if they had never heard any kind of language except what came out of a television set. This indicates that something is way out of focus.

There are two qualities that make fiction. One is the sense of mystery and the other is the sense of manners. You get the manners from the texture of existence that surrounds you. The great advantage of being a Southern writer is that we don't have to go anywhere to look for manners; bad or good, we've got them in abundance. We in the South live in a society that is rich in contradiction, rich in irony, rich in contrast, and particularly rich in its speech. And yet here are six stories by Southerners in which almost no use is made of the gifts of the region.

Of course the reason for this may be that you have seen these gifts abused so often that you have become self-conscious about using them. There is nothing worse than the writer who doesn't use the gifts of the region, but wallows in them. Everything becomes so Southern that it's sickening, so local that it is unintelligible, so literally reproduced that it conveys nothing. The general gets lost in the particular instead of being shown through it.

However, when the life that actually surrounds us is totally ignored, when our patterns of speech are absolutely overlooked, then something is out of kilter. The writer should then ask himself if he is not reaching out for a kind of life that is artificial to him.

An idiom characterizes a society, and when you ignore the idiom, you are very likely ignoring the whole social fabric that could make a meaningful character. You can't cut characters off from their society and say much about them as individuals. You can't say anything meaningful about the mystery of a personality unless you put that personality in a believable and significant social context. And the best way to do this is through the character's own language. When the old lady in one of Andrew Lytle's stories says contemptuously that she has a mule that is older than Birmingham, we get in that one sentence a sense of a society and its history. A great deal of the Southern writer's work is done for him before he begins, because our history lives in our talk. In one of Eudora Welty's stories a character says, "Where I come from, we use fox for yard dogs and owls for chickens, but we sing true." Now there is a whole book in that one sentence; and when the people of your section can talk like that, and you ignore it, you're just not taking advantage of what's yours. The sound of our talk is too definite to be discarded with impunity, and if the writer tries to get rid of it, he is liable to destroy the better part of his creative power.

Another thing I observed about these stories is that most of them don't go very far inside a character, don't reveal very much of the character. I don't mean that they don't enter the character's mind, but they simply don't show that he has a personality. Again this goes back partly to speech. These characters have no distinctive speech to reveal themselves with; and sometimes they have no really distinctive features. You feel in the end that no personality is revealed because no personality is there. In most good stories it is the character's personality that creates the action of the story. In most of these stories, I feel that the writer has thought of some action and then scrounged up a character to perform it. You will usually be more successful if you start the other way around. If you start with a real personality, a real character, then something is bound to happen; and you don't have to know what before you begin. In fact it may be better if you don't know what before you begin. You ought to be able to discover something from your stories. If you don't, probably n.o.body else will.

On Her Own Work A Reasonable Use of the Unreasonable Last fall* I received a letter from a student who said she would be "graciously appreciative" if I would tell her "just what enlightenment" I expected her to get from each of my stories. I suspect she had a paper to write. I wrote her back to forget about the enlightenment and just try to enjoy them. I knew that was the most unsatisfactory answer I could have given because, of course, she didn't want to enjoy them, she just wanted to figure them out.

In most English cla.s.ses the short story has become a kind of literary specimen to be dissected. Every time a story of mine appears in a Freshman anthology, I have a vision of it, with its little organs laid open, like a frog in a bottle.

I realize that a certain amount of this what-is-the-significance has to go on, but I think something has gone wrong in the process when, for so many students, the story becomes simply a problem to be solved, something which you evaporate to get Instant Enlightenment.

A story really isn't any good unless it successfully resists paraphrase, unless it hangs on and expands in the mind. Properly, you a.n.a.lyze to enjoy, but it's equally true that to a.n.a.lyze with any discrimination, you have to have enjoyed already, and I think that the best reason to hear a story read is that it should stimulate that primary enjoyment.

I don't have any pretensions to being an Aeschylus or Sophocles and providing you in this story with a cathartic experience out of your mythic background, though this story I'm going to read certainly calls up a good deal of the South's mythic background, and it should elicit from you a degree of pity and terror, even though its way of being serious is a comic one. I do think, though, that like the Greeks you should know what is going to happen in this story so that any element of suspense in it will be transferred from its surface to its interior.

I would be most happy if you had already read it, happier still if you knew it well, but since experience has taught me to keep my expectations along these lines modest, I'll tell you that this is the story of a family of six which, on its way driving to Florida, gets wiped out by an escaped convict who calls himself the Misfit. The family is made up of the Grandmother and her son, Bailey, and his children, John Wesley and June Star and the baby, and there is also the cat and the children's mother. The cat is named Pitty Sing, and the Grandmother is taking him with them, hidden in a basket.

Now I think it behooves me to try to establish with you the basis on which reason operates in this story. Much of my fiction takes its character from a reasonable use of the unreasonable, though the reasonableness of my use of it may not always be apparent. The a.s.sumptions that underlie this use of it, however, are those of the central Christian mysteries. These are a.s.sumptions to which a large part of the modern audience takes exception. About this I can only say that there are perhaps other ways than my own in which this story could be read, but none other by which it could have been written. Belief, in my own case anyway, is the engine that makes perception operate.

The heroine of this story, the Grandmother, is in the most significant position life offers the Christian. She is facing death. And to all appearances she, like the rest of us, is not too well prepared for it. She would like to see the event postponed. Indefinitely.

I've talked to a number of teachers who use this story in cla.s.s and who tell their students that the Grandmother is evil, that in fact, she's a witch, even down to the cat. One of these teachers told me that his students, and particularly his Southern students, resisted this interpretation with a certain bemused vigor, and he didn't understand why. I had to tell him that they resisted it because they all had grandmothers or great-aunts just like her at home, and they knew, from personal experience, that the old lady lacked comprehension, but that she had a good heart. The Southerner is usually tolerant of those weaknesses that proceed from innocence, and he knows that a taste for self-preservation can be readily combined with the missionary spirit.

This same teacher was telling his students that morally the Misfit was several cuts above the Grandmother. He had a really sentimental attachment to the Misfit. But then a prophet gone wrong is almost always more interesting than your grandmother, and you have to let people take their pleasures where they find them.

It is true that the old lady is a hypocritical old soul; her wits are no match for the Misfit's, nor is her capacity for grace equal to his; yet I think the unprejudiced reader will feel that the Grandmother has a special kind of triumph in this story which instinctively we do not allow to someone altogether bad.

I often ask myself what makes a story work, and what makes it hold up as a story, and I have decided that it is probably some action, some gesture of a character that is unlike any other in the story, one which indicates where the real heart of the story lies. This would have to be an action or a gesture which was both totally right and totally unexpected; it would have to be one that was both in character and beyond character; it would have to suggest both the world and eternity. The action or gesture I'm talking about would have to be on the anagogical level, that is, the level which has to do with the Divine life and our partic.i.p.ation in it. It would be a gesture that transcended any neat allegory that might have been intended or any pat moral categories a reader could make. It would be a gesture which somehow made contact with mystery.

There is a point in this story where such a gesture occurs. The Grandmother is at last alone, facing the Misfit. Her head clears for an instant and she realizes, even in her limited way, that she is responsible for the man before her and joined to him by ties of kinship which have their roots deep in the mystery she has been merely prattling about so far. And at this point, she does the right thing, she makes the right gesture.

I find that students are often puzzled by what she says and does here, but I think myself that if I took out this gesture and what she says with it, I would have no story. What was left would not be worth your attention. Our age not only does not have a very sharp eye for the almost imperceptible intrusions of grace, it no longer has much feeling for the nature of the violences which precede and follow them. The devil's greatest wile, Baudelaire has said, is to convince us that he does not exist.

I suppose the reasons for the use of so much violence in modern fiction will differ with each writer who uses it, but in my own stories I have found that violence is strangely capable of returning my characters to reality and preparing them to accept their moment of grace. Their heads are so hard that almost nothing else will do the work. This idea, that reality is something to which we must be returned at considerable cost, is one which is seldom understood by the casual reader, but it is one which is implicit in the Christian view of the world.

I don't want to equate the Misfit with the devil. I prefer to think that, however unlikely this may seem, the old lady's gesture, like the mustard-seed, will grow to be a great crow-filled tree in the Misfit's heart, and will be enough of a pain to him there to turn him into the prophet he was meant to become. But that's another story.

This story has been called grotesque, but I prefer to call it literal. A good story is literal in the same sense that a child's drawing is literal. When a child draws, he doesn't intend to distort but to set down exactly what he sees, and as his gaze is direct, he sees the lines that create motion. Now the lines of motion that interest the writer are usually invisible. They are lines of spiritual motion. And in this story you should be on the lookout for such things as the action of grace in the Grandmother's soul, and not for the dead bodies.

We hear many complaints about the prevalence of violence in modern fiction, and it is always a.s.sumed that this violence is a bad thing and meant to be an end in itself. With the serious writer, violence is never an end in itself. It is the extreme situation that best reveals what we are essentially, and I believe these are times when writers are more interested in what we are essentially than in the tenor of our daily lives. Violence is a force which can be used for good or evil, and among other things taken by it is the kingdom of heaven. But regardless of what can be taken by it, the man in the violent situation reveals those qualities least dispensable in his personality, those qualities which are all he will have to take into eternity with him; and since the characters in this story are all on the verge of eternity, it is appropriate to think of what they take with them. In any case, I hope that if you consider these points in connection with the story, you will come to see it as something more than an account of a family murdered on the way to Florida.

The Mystery of Freedom Wise Blood* has reached the age of ten and is still alive. My critical powers are just sufficient to determine this, and I am gratified to be able to say it. The book was written with zest, and if possible, it should be read that way. It is a comic novel about a Christian malgre lui, and as such, very serious, for all comic novels that are any good must be about matters of life and death. Wise Blood was written by an author congenitally innocent of theory, but one with certain preoccupations. That belief in Christ is to some a matter of life and death has been a stumbling block for readers who would prefer to think it a matter of no great consequence. For them, Hazel Motes' integrity lies in his trying with such vigor to get rid of the ragged figure who moves from tree to tree in the back of his mind. For the author, his integrity lies in his not being able to. Does one's integrity ever lie in what he is not able to do? I think that usually it does, for free will does not mean one will, but many wills conflicting in one man. Freedom cannot be conceived simply. It is a mystery and one which a novel, even a comic novel, can only be asked to deepen.

In the Devil's Territory*

My view of free will follows the traditional Catholic teaching. I don't think any genuine novelist is interested in writing about a world of people who are strictly determined. Even if he writes about characters who are mostly unfree, it is the sudden free action, the open possibility, which he knows is the only thing capable of illuminating the picture and giving it life. So that while predictable, predetermined actions have a comic interest for me, it is the free act, the acceptance of grace particularly, that I always have my eye on as the thing which will make the story work. In the story, "A Good Man Is Hard to Find," it is the Grandmother's recognition that the Misfit is one of her children; in "The River," it is the child's peculiar desire to find the kingdom of Christ; in "The Artificial n.i.g.g.e.r," it is what the artificial n.i.g.g.e.r does to reunite Mr. Head and Nelson. None of these things can be predicted. They represent the working of grace for the characters.

The Catholic novelist believes that you destroy your freedom by sin; the modern reader believes, I think, that you gain it in that way. There is not much possibility of understanding between the two. So I think that the more a writer wishes to make the supernatural apparent, the more real he has to be able to make the natural world, for if the readers don't accept the natural world, they'll certainly not accept anything else.

Tarwater* is certainly free and meant to be; if he appears to have a compulsion to be a prophet, I can only insist that in this compulsion there is the mystery of G.o.d's will for him, and that it is not a compulsion in the clinical sense. However, this is a complicated subject and requires to be elucidated by someone with more learning than I have. As for Enoch, he is a moron and chiefly a comic character. I don't think it is important whether his compulsion is clinical or not.

In my stories a reader will find that the devil accomplishes a good deal of groundwork that seems to be necessary before grace is effective. Tarwater's final vision could not have been brought off if he hadn't met the man in the lavender and cream-colored car. This is another mystery.

[The following paragraphs are taken from another context, largely repet.i.tive. They, too, are repet.i.tive but they reinforce a point.]

To insure our sense of mystery, we need a sense of evil which sees the devil as a real spirit who must be made to name himself, and not simply to name himself as vague evil, but to name himself with his specific personality for every occasion. Literature, like virtue, does not thrive in an atmosphere where the devil is not recognized as existing both in himself and as a dramatic necessity for the writer.

We are now living in an age which doubts both fact and value. It is the life of this age that we wish to see and judge. The novelist can no longer reflect a balance from the world he sees around him; instead, he has to try to create one. It is the way of drama that with one stroke the writer has both to mirror and to judge. When such a writer has a freak for his hero, he is not simply showing us what we are, but what we have been and what we could become. His prophet-freak is an image of himself.

In such a picture, grace, in the theological sense, is not lacking. There is a moment in every great story in which the presence of grace can be felt as it waits to be accepted or rejected, even though the reader may not recognize this moment.

Story-writers are always talking about what makes a story "work." From my own experience in trying to make stories "work," I have discovered that what is needed is an action that is totally unexpected, yet totally believable, and I have found that, for me, this is always an action which indicates that grace has been offered. And frequently it is an action in which the devil has been the unwilling instrument of grace. This is not a piece of knowledge that I consciously put into my stories; it is a discovery that I get out of them.

I have found, in short, from reading my own writing, that my subject in fiction is the action of grace in territory held largely by the devil.

I have also found that what I write is read by an audience which puts little stock either in grace or the devil. You discover your audience at the same time and in the same way that you discover your subject; but it is an added blow.

IV.

The Teaching of Literature.

Every now and then the novelist looks up from his work long enough to become aware of a general public dissatisfaction with novelists. There's always a voice coming from somewhere that tells him he isn't doing his duty, and that if he doesn't mend his ways soon, there are going to be no more fiction readers-just as, for all practical purposes, there are now no more poetry readers.

Of course, of all the various kinds of artists, the fiction writer is most deviled by the public. Painters and musicians are protected somewhat since they don't deal with what everyone knows about, but the fiction writer writes about life, and so anyone living considers himself an authority on it.

I find that everybody approaches the novel according to his particular interest-the doctor looks for a disease, the minister looks for a sermon, the poor look for money, and the rich look for justification; and if they find what they want, or at least what they can recognize, then they judge the piece of fiction to be superior.

In the standing dispute between the novelist and the public, the teacher of English is a sort of middleman, and I have occasionally come to think about what really happens when a piece of fiction is set before students. I suppose this is a terrifying experience for the teacher.

I have a young cousin who told me that she reviewed my novel for her ninth-grade English cla.s.s, and when I asked-without a trace of grat.i.tude-why she did that, she said, "Because I had to have a book the teacher wouldn't have read." So I asked her what she said about it, and she said, "I said 'My cousin wrote this book.'" I asked her if that was all she said, and she said, "No, I copied the rest off the jacket."

So you see I do approach this problem realistically, knowing that perhaps it has no solution this side of the grave, but feeling nevertheless that there may be profit in talking about it.

I don't recall that when I was in high school or college, any novel was ever presented to me to study as a novel. In fact, I was well on the way to getting a Master's degree in English before I really knew what fiction was, and I doubt if I would ever have learned then, had I not been trying to write it. I believe that it's perfectly possible to run a course of academic degrees in English and to emerge a seemingly respectable Ph.D. and still not know how to read fiction.

The fact is, people don't know what they are expected to do with a novel, believing, as so many do, that art must be utilitarian, that it must do something, rather than be something. Their eyes have not been opened to what fiction is, and they are like the blind men who went to visit the elephant-each feels a different part and comes away with a different impression.

Now it's my feeling that if more attention, of a technical kind, were paid to the subject of fiction in the schools, even at the high-school level, this situation might be improved.

Of course, I'm in a bad position here. So far as teaching is concerned, I am in a state of pristine innocence. But I do believe that there is still a little common ground between the writer of English and the teacher of it. If you could eliminate the student from your concern, and I could eliminate the reader from mine, I believe that we should be able to find ourselves enjoying a mutual concern, which would be a love of the language and what can be done with it in the interests of dramatic truth. I believe that this is actually the primary concern of us both, and that you can't serve the student, nor I the reader, unless our aim is first to be true to the subject and its necessities. This is the reason I think the study of the novel in the schools must be a technical study.

It is the business of fiction to embody mystery through manners, and mystery is a great embarra.s.sment to the modern mind. About the turn of the century, Henry James wrote that the young woman of the future, though she would be taken out for airings in a flying-machine, would know nothing of mystery or manners. James had no business to limit the prediction to one s.e.x; otherwise, no one can very well disagree with him. The mystery he was talking about is the mystery of our position on earth, and the manners are those conventions which, in the hands of the artist, reveal that central mystery.

Not long ago a teacher told me that her best students feel that it is no longer necessary to write anything. She said they think that everything can be done with figures now, and that what can't be done with figures isn't worth doing. I think this is a natural belief for a generation that has been made to feel that the aim of learning is to eliminate mystery. For such people, fiction can be very disturbing, for the fiction writer is concerned with mystery that is lived. He's concerned with ultimate mystery as we find it embodied in the concrete world of sense experience.

Since this is his aim, all levels of meaning in fiction have come increasingly to be found in the literal level. There is no room for abstract expressions of compa.s.sion or piety or morality in the fiction itself. This means that the writer's moral sense must coincide with his dramatic sense, and this makes the presentation of fiction to the student, and particularly to the immature student, very difficult indeed.

I don't know how the subject is handled now, or if it is handled at all, but when I went to school I observed a number of ways in which the industrious teacher of English could ignore the nature of literature, but continue to teach the subject.

The most popular of these was simply to teach literary history instead. The emphasis was on what was written when, and what was going on in the world at that time. Now I don't think this is a discipline to be despised. Certainly students need to know these things. The historical sense is greatly in decay. Perhaps students live in an eternal present now, and it's necessary to get across to them that a Viking ship was not equipped like the Queen Mary and that Lord Byron didn't get to Greece by air. At the same time, this is not teaching literature, and it is not enough to sustain the student's interest in it when he leaves school.