I’m not blaming anyone for this state of affairs, mind you; nor merely crying mea culpa. The fact is that you carry part of your sickness within you, at least I do as an invisible man. I carried my sickness and though for a long time I tried to place it in the outside world, the attempt to write it down shows me that at least half of it lay within me. It came upon me slowly, like that strange disease that affects those black men whom you see turning slowly from black to albino, their pigment disappearing as under the radiation of some cruel, invisible ray. You go along for years knowing something is wrong, then suddenly you discover that you’re as transparent as air. At first you tell yourself that it’s all a dirty joke, or that it’s due to the “political situation.” But deep down you come to suspect that you’re yourself to blame, and you stand naked and shivering before the millions of eyes who look through you unseeingly. That is the real soul-sickness, the spear in the side, the drag by the neck through the mob-angry town, the Grand Inquisition, the embrace of the Maiden, the rip in the belly with the guts spilling out, the trip to the chamber with the deadly gas that ends in the oven so hygienically clean—only it’s worse because you continue stupidly to live. But live you must, and you can either make passive love to your sickness or burn it out and go on to the next conflicting phase.
Yes, but what is the next phase? How often have I tried to find it! Over and over again I’ve gone up above to seek it out. For, like almost everyone else in our country, I started out with my share of optimism. I believed in hard work and progress and action, but now, after first being “for” society and then “against” it, I assign myself no rank or any limit, and such an attitude is very much against the trend of the times. But my world has become one of infinite possibilities. What a phrase—still it’s a good phrase and a good view of life, and a man shouldn’t accept any other; that much I’ve learned underground. Until some gang succeeds in putting the world in a strait jacket, its definition is possibility. Step outside the narrow borders of what men call reality and you step into chaos—ask Rinehart, he’s a master of it—or imagination. That too I’ve learned in the cellar, and not by deadening my sense of perception; I’m invisible, not blind.
No indeed, the world is just as concrete, ornery, vile and sublimely wonderful as before, only now I better understand my relation to it and it to me. I’ve come a long way from those days when, full of illusion, I lived a public life and attempted to function under the assumption that the world was solid and all the relationships therein. Now I know men are different and that all life is divided and that only in division is there true health. Hence again I have stayed in my hole, because up above there’s an increasing passion to make men conform to a pattern. Just as in my nightmare, Jack and the boys are waiting with their knives, looking for the slightest excuse to … well, to “ball the jack,” and I do not refer to the old dance step, although what they’re doing is making the old eagle rock dangerously.
Whence all this passion toward conformity anyway?—diversity is the word. Let man keep his many parts and you’ll have no tyrant states. Why, if they follow this conformity business they’ll end up by forcing me, an invisible man, to become white, which is not a color but the lack of one. Must I strive toward colorlessness? But seriously, and without snobbery, think of what the world would lose if that should happen. America is woven of many strands; I would recognize them and let it so remain. It’s “winner take nothing” that is the great truth of our country or of any country. Life is to be lived, not controlled; and humanity is won by continuing to play in face of certain defeat. Our fate is to become one, and yet many— This is not prophecy, but description. Thus one of the greatest jokes in the world is the spectacle of the whites busy escaping blackness and becoming blacker every day, and the blacks striving toward whiteness, becoming quite dull and gray. None of us seems to know who he is or where he’s going.
Which reminds me of something that occurred the other day in the subway. At first I saw only an old gentleman who for the moment was lost. I knew he was lost, for as I looked down the platform I saw him approach several people and turn away without speaking. He’s lost, I thought, and he’ll keep coming until he sees me, then he’ll ask his direction. Maybe there’s an embarrassment in it if he admits he’s lost to a strange white man. Perhaps to lose a sense of where you are implies the danger of losing a sense of who you are. That must be it, I thought—to lose your direction is to lose your face. So here he comes to ask his direction from the lost, the invisible. Very well, I’ve learned to live without direction. Let him ask.
But then he was only a few feet away and I recognized him; it was Mr. Norton. The old gentleman was thinner and wrinkled now but as dapper as ever. And seeing him made all the old life live in me for an instant, and I smiled with tear-stinging eyes. Then it was over, dead, and when he asked me how to get to Centre Street, I regarded him with mixed feelings.
“Don’t you know me?” I said.
“Should I?” he said.
“You see me?” I said, watching him tensely.
“Why, of course— Sir, do you know the way to Centre Street?”
“So. Last time it was the Golden Day, now it’s Centre Street. You’ve retrenched, sir. But don’t you really know who I am?”
“Young man, I’m in a hurry,” he said, cupping a hand to his ear. “Why should I know you?”
“Because I’m your destiny.”
“My destiny, did you say?” He gave me a puzzled stare, backing away. “Young man, are you well? Which train did you say I should take?”
“I didn’t say,” I said, shaking my head. “Now, aren’t you ashamed?”
“Ashamed? ASHAMED!” he said indignantly.
I laughed, suddenly taken by the idea. “Because, Mr. Norton, if you don’t know where you are, you probably don’t know who you are. So you came to me out of shame. You are ashamed, now aren’t you?”
“Young man, I’ve lived too long in this world to be ashamed of anything. Are you light-headed from hunger? How do you know my name?”
“But I’m your destiny, I made you. Why shouldn’t I know you?” I said, walking closer and seeing him back against a pillar. He looked around like a cornered animal. He thought I was mad.
“Don’t be afraid, Mr. Norton,” I said. “There’s a guard down the platform there. You’re safe. Take any train; they all go to the Golden D—”
But now an express had rolled up and the old man was disappearing quite spryly inside one of its doors. I stood there laughing hysterically. I laughed all the way back to my hole.
But after I had laughed I was thrown back on my thoughts—how had it all happened? And I asked myself if it were only a joke and I couldn’t answer. Since then I’ve sometimes been overcome with a passion to return into that “heart of darkness” across the Mason-Dixon line, but then I remind myself that the true darkness lies within my own mind, and the idea loses itself in the gloom. Still the passion persists. Sometimes I feel the need to reaffirm all of it, the whole unhappy territory and all the things loved and unlovable in it, for all of it is part of me. Till now, however, this is as far as I’ve ever gotten, for all life seen from the hole of invisibility is absurd.
So why do I write, torturing myself to put it down? Because in spite of myself I’ve learned some things. Without the possibility of action, all knowledge comes to one labeled “file and forget,” and I can neither file nor forget. Nor will certain ideas forget me; they keep filing away at my lethargy, my complacency. Why should I be the one to dream this nightmare? Why should I be dedicated and set aside—yes, if not to at least tell a few people about it? There seems to be no escape. Here I’ve set out to throw my anger into the world’s face, but now that I’ve tried to put it all down the old fascination with playing a role returns, and I’m drawn upward again. So that even before I finish I’ve failed (maybe my anger is too heavy; perhaps, being a talker, I’ve used too many words). But I’ve failed. The very act of trying to put it all down has confused me and ne
gated some of the anger and some of the bitterness. So it is that now I denounce and defend, or feel prepared to defend. I condemn and affirm, say no and say yes, say yes and say no. I denounce because though implicated and partially responsible, I have been hurt to the point of abysmal pain, hurt to the point of invisibility. And I defend because in spite of all I find that I love. In order to get some of it down I have to love. I sell you no phony forgiveness, I’m a desperate man—but too much of your life will be lost, its meaning lost, unless you approach it as much through love as through hate. So I approach it through division. So I denounce and I defend and I hate and I love.
Perhaps that makes me a little bit as human as my grandfather. Once I thought my grandfather incapable of thoughts about humanity, but I was wrong. Why should an old slave use such a phrase as, “This and this or this has made me more human,” as I did in my arena speech? Hell, he never had any doubts about his humanity—that was left to his “free” offspring. He accepted his humanity just as he accepted the principle. It was his, and the principle lives on in all its human and absurd diversity. So now having tried to put it down I have disarmed myself in the process. You won’t believe in my invisibility and you’ll fail to see how any principle that applies to you could apply to me. You’ll fail to see it even though death waits for both of us if you don’t. Nevertheless, the very disarmament has brought me to a decision. The hibernation is over. I must shake off the old skin and come up for breath. There’s a stench in the air, which, from this distance underground, might be the smell either of death or of spring—I hope of spring. But don’t let me trick you, there is a death in the smell of spring and in the smell of thee as in the smell of me. And if nothing more, invisibility has taught my nose to classify the stenches of death.
In going underground, I whipped it all except the mind, the mind. And the mind that has conceived a plan of living must never lose sight of the chaos against which that pattern was conceived. That goes for societies as well as for individuals. Thus, having tried to give pattern to the chaos which lives within the pattern of your certainties, I must come out, I must emerge. And there’s still a conflict within me: With Louis Armstrong one half of me says, “Open the window and let the foul air out,” while the other says, “It was good green corn before the harvest.” Of course Louis was kidding, he wouldn’t have thrown old Bad Air out, because it would have broken up the music and the dance, when it was the good music that came from the bell of old Bad Air’s horn that counted. Old Bad Air is still around with his music and his dancing and his diversity, and I’ll be up and around with mine. And, as I said before, a decision has been made. I’m shaking off the old skin and I’ll leave it here in the hole. I’m coming out, no less invisible without it, but coming out nevertheless. And I suppose it’s damn well time. Even hibernations can be overdone, come to think of it. Perhaps that’s my greatest social crime, I’ve overstayed my hibernation, since there’s a possibility that even an invisible man has a socially responsible role to play.
“Ah,” I can hear you say, “so it was all a build-up to bore us with his buggy jiving. He only wanted us to listen to him rave!” But only partially true: Being invisible and without substance, a disembodied voice, as it were, what else could I do? What else but try to tell you what was really happening when your eyes were looking through? And it is this which frightens me:
Who knows but that, on the lower frequencies, I speak for you?
Ralph Ellison was born in Oklahoma City in 1913. After his father’s premature death when Ellison was three years old, Ellison and his younger brother were raised by their mother in Oklahoma, where the frontier culture had a formative influence on the author and his later work. After high school, Ellison hopped a freight to Alabama where he studied music at the Tuskegee Institute, focusing on his goal of becoming a composer. The need to earn money for his tuition led him to seek work in New York, where he encountered Richard Wright and others who encouraged his interest in writing. Eventually abandoning Alabama and professional musicianship, Ellison began to publish reviews and essays prolifically, and took part in the Federal Writers’ Project in the 1930s. Following his service in the Merchant Marine during WWII, Ellison turned to writing his novel Invisible Man, which was met with immediate acclaim and won the National Book Award in 1953. In the wake of the novel’s reception, Ellison spent time in Europe giving lectures, and living in Rome on a writing fellowship from the American Academy. After returning to the U.S., Ellison taught at a number of universities, including Rutgers, Bard, Yale, and NYU. He continued to write, publishing two well-regarded essay collections, and was constantly at work on his second novel, which went unpublished during his lifetime. He died of pancreatic cancer in 1994.
Already a classic by the time it won the National Book Award in 1953, Invisible Man has left an indelible print on the American consciousness. Ralph Ellison’s blistering and impassioned masterpiece not only cracked open the layers of American society to expose the blind prejudice and intolerance at its core, it expanded the idea of what a novel can do.
From his naïve adolescence in the Deep South, to his expulsion from a supposedly enlightened black college, to his civil rights work on the streets of Harlem where manipulation and betrayal are least expected, Ellison’s anonymous narrator—a man invisible “simply because people refuse to see me”—leads us along his path from isolation to disillusionment to hard-won lucidity. Groundbreaking in its exploration of race and identity and virtuosic in its use of language and dialect, Invisible Man is a magnificent tour de force, a profound accomplishment on many levels and a requirement on any serious list of America’s greatest novels.
SECOND VINTAGE INTERNATIONAL EDITION, MARCH 1995
Copyright © 1947, 1948, 1952 by Ralph Ellison
Copyright renewed 1980 by Ralph Ellison
All rights reserved under International and Pan-American Copyright Conventions. Published in the United States by Random House, Inc., New York, and simultaneously in Canada by Random House of Canada Limited, Toronto. Originally published by Random House, Inc., in 1952.
The Cataloging-in-Publication Data is on file at the Library of Congress.
eISBN: 978-0-307-74399-2
www.vintagebooks.com
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