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 participation 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 assumed 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 malgré 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 Nigger,” it is what the artificial nigger 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 God’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 repetitive. They, too, are repetitive 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 s
imply 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 class, and when I asked—without a trace of gratitude—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 embarrassment 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 sex; 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 compassion 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.
Then I found that another popular way to avoid teaching literature was to be concerned exclusively with the author and his psychology. Why was Hawthorne melancholy and what made Poe drink liquor and why did Henry James like England better than America? These ruminations can take up endless time and postpone indefinitely any consideration of
the work itself. Actually, a work of art exists without its author from the moment the words are on paper, and the more complete the work, the less important it is who wrote it or why. If you’re studying literature, the intentions of the writer have to be found in the work itself, and not in his life. Psychology is an interesting subject but hardly the main consideration for the teacher of English.
Neither is sociology. When I went to school, a novel might be read in an English class because it represented a certain social problem of topical interest. Good fiction deals with human nature. If it uses material that is topical, it still does not use it for a topical purpose, and if topics are what you want anyway, you are better referred to a newspaper.
But I found that there were times when all these methods became exhausted, and the unfortunate teacher of English was faced squarely with the problem of having to teach literature. This would never do, of course, and what had to be done then was simply to kill the subject altogether. Integrate it out of existence. I once went to a high school where all the subjects were called “activities” and were so well integrated that there were no definite ones to teach. I have found that if you are astute and energetic, you can integrate English literature with geography, biology, home economics, basketball, or fire prevention—with anything at all that will put off a little longer the evil day when the story or novel must be examined simply as a story or novel.
Failure to study literature in a technical way is generally blamed, I believe, on the immaturity of the student, rather than on the unpreparedness of the teacher. I couldn’t pronounce upon that, of course, but as a writer with certain grim memories of days and months of just “hanging out” in school, I can at least venture the opinion that the blame may be shared. At any rate, I don’t think the nation’s teachers of English have any right to be complacent about their service to literature as long as the appearance of a really fine work of fiction is so rare on the best-seller lists, for good fiction is written more often than it is read. I know, or at least I have been given to understand, that a great many high-school graduates go to college not knowing that a period ordinarily follows the end of a sentence; but what seems even more shocking to me is the number who carry away from college with them an undying appreciation for slick and juvenile fiction.
Mystery and Manners Page 8