Interior Darkness: Selected Stories

by Peter Straub

  I understood all this, and Hat had understood it too. Yet he had introduced needless puzzles, as if embedded in the midst of this unresolved story were something he wished either to conceal or not to know. And concealed it would remain; if Hat did not know it, I never would. Whatever had really happened in the Backs on Halloween night was lost for good.

  On the Blade’s entertainment page for a Saturday in the middle of November I had come across a photograph of Hat’s family’s band, and when I reached this hopeless point in my thinking, I spooled back across the pages to look at it again. Hat, his two brothers, his sister, and his parents stood in a straight line, tallest to smallest, in front of what must have been the family car. Hat held a C-melody saxophone, his brothers a trumpet and drumsticks, his sister a clarinet. As the piano player, the Reverend carried nothing at all—nothing except for what came through even a grainy, sixty-year-old photograph as a powerful sense of self. Hat’s father had been a tall, impressive man, and in the photograph he looked as white as I did. But what was impressive was not the lightness of his skin, or even his striking handsomeness: what impressed was the sense of authority implicit in his posture, his straightforward gaze, even the dictatorial set of his chin. In retrospect, I was not surprised by what John Hawes had told me, for this man could easily be frightening. You would not wish to oppose him, you would not elect to get in his way. Beside him, Hat’s mother seemed vague and distracted, as if her husband had robbed her of all certainty. Then I noticed the car, and for the first time realized why it had been included in the photograph. It was a sign of their prosperity, the respectable status they had achieved—the car was as much an advertisement as the photograph. It was, I thought, an old Model T Ford, but I didn’t waste any time speculating that it might have been the Model T Hat had seen in the Backs.

  And that would be that—the hint of an absurd supposition—except for something I read a few days ago in a book called Cool Breeze: The Life of Grant Kilbert.

  There are few biographies of any jazz musicians apart from Louis Armstrong and Duke Ellington (though one does now exist of Hat, the title of which was drawn from my interview with him), and I was surprised to see Cool Breeze at the B. Dalton in our local mall. Biographies have not yet been written of Art Blakey, Clifford Brown, Ben Webster, Art Tatum, and many others of more musical and historical importance than Kilbert. Yet I should not have been surprised. Kilbert was one of those musicians who attract and maintain a large personal following, and twenty years after his death, almost all of his records have been released on CD, many of them in multidisc boxed sets. He had been a great, great player, the closest to Hat of all his disciples. Because Kilbert had been one of my early heroes, I bought the book (for $35!) and brought it home.

  Like the lives of many jazz musicians, I suppose of artists in general, Kilbert’s had been an odd mixture of public fame and private misery. He had committed burglaries, even armed robberies, to feed his persistent heroin addiction; he had spent years in jail; his two marriages had ended in outright hatred; he had managed to betray most of his friends. That this weak, narcissistic louse had found it in himself to create music of real tenderness and beauty was one of art’s enigmas, but not actually a surprise. I’d heard and read enough stories about Grant Kilbert to know what kind of man he’d been.

  But what I had not known was that Kilbert, to all appearances an American of conventional northern European, perhaps Scandinavian or Anglo-Saxon, stock, had occasionally claimed to be black. (This claim had always been dismissed, apparently, as another indication of Kilbert’s mental aberrancy.) At other times, being Kilbert, he had denied ever making this claim.

  Neither had I known that the received versions of his birth and upbringing were in question. Unlike Hat, Kilbert had been interviewed dozens of times both in Downbeat and in mass-market weekly newsmagazines, invariably to offer the same story of having been born in Hattiesburg, Mississippi, to an unmusical, working-class family (a plumber’s family), of knowing virtually from infancy that he was born to make music, of begging for and finally being given a saxophone, of early mastery and the dazzled admiration of his teachers, then of dropping out of school at sixteen and joining the Woody Herman band. After that, almost immediate fame.

  Most of this, the Grant Kilbert myth, was undisputed. He had been raised in Hattiesburg by a plumber named Kilbert, he had been a prodigy and high-school dropout, he’d become famous with Woody Herman before he was twenty. Yet he told a few friends, not necessarily those to whom he said he was black, that he’d been adopted by the Kilberts, and that once or twice, in great anger, either the plumber or his wife had told him that he had been born into poverty and disgrace and that he’d better by God be grateful for the opportunities he’d been given. The source of this story was John Hawes, who’d met Kilbert on another long JATP tour, the last he made before leaving the road for film scoring.

  “Grant didn’t have a lot of friends on that tour,” Hawes told the biographer. “Even though he was such a great player, you never knew what he was going to say, and if he was in a bad mood, he was liable to put down some of the older players. He was always respectful around Hat, his whole style was based on Hat’s, but Hat could go days without saying anything, and by those days he certainly wasn’t making any new friends. Still, he’d let Grant sit next to him on the bus, and nod his head while Grant talked to him, so he must have felt some affection for him. Anyhow, eventually I was about the only guy on the tour that was willing to have a conversation with Grant, and we’d sit up in the bar late at night after the concerts. The way he played, I could forgive him a lot of failings. One of those nights, he said that he’d been adopted, and that not knowing who his real parents were was driving him crazy. He didn’t even have a birth certificate. From a hint his mother once gave him, he thought one of his birth parents was black, but when he asked them directly, they always denied it. These were white Mississippians, after all, and if they had wanted a baby so bad that they had taken in a child who looked completely white but maybe had a drop or two of black blood in his veins, they weren’t going to admit it, even to themselves.”

  In the midst of so much supposition, here is a fact. Grant Kilbert was exactly eleven years younger than Hat. The jazz encyclopedias give his birth date as November 1, which instead of his actual birthday may have been the day he was delivered to the couple in Hattiesburg.

  I wonder if Hat saw more than he admitted to me of the man leaving the shack where Abbey Montgomery lay on bloody sheets; I wonder if he had reason to fear his father. I don’t know if what I am thinking is correct—I’ll never know that—but now, finally, I think I know why Hat never wanted to go out of his room on Halloween nights. The story he told me never left him, but it must have been most fully present on those nights. I think he heard the screams, saw the bleeding girl, and saw Mary Randolph staring at him with displaced pain and rage. I think that in some small closed corner deep within himself, he knew who had been the real object of these feelings, and therefore had to lock himself inside his hotel room and gulp gin until he obliterated the horror of his own thoughts.

  Mr. Clubb and Mr. Cuff

  1

  I never intended to go astray, nor did I know what that meant. My journey began in an isolated hamlet notable for the piety of its inhabitants, and when I vowed to escape New Covenant I assumed that the values instilled within me there would forever be my guide. And so, with a depth of paradox I still only begin to comprehend, they have been. My journey, so triumphant, also so excruciating, is both from my native village and of it. For all its splendor, my life has been that of a child of New Covenant.

  When in my limousine I scanned The Wall Street Journal, when in the private elevator I ascended to the rosewood-paneled office with harbor views, when in the partners’ dining room I ordered squab on a mesclun bed from a prison-rescued waiter known to me alone as Charlie-Charlie, also when I navigated for my clients the complex waters of financial planning, above all when before her seduction by m
y enemy Graham Leeson I returned homeward to luxuriate in the attentions of my stunning Marguerite, when transported within the embraces of my wife, even then I carried within the frame houses dropped like afterthoughts down the streets of New Covenant, the stiff faces and suspicious eyes, the stony cordialities before and after services in the grim great Temple, the blank storefronts along Harmony Street—tattooed within me was the ugly, enigmatic beauty of my birthplace. Therefore I believe that when I strayed, and stray I did, make no mistake, it was but to come home, for I claim that the two strange gentlemen who beckoned me into error were the night of its night, the dust of its dust. In the period of my life’s greatest turmoil—the month of my exposure to Mr. Clubb and Mr. Cuff, “Private Detectives Extraordinaire,” as their business card described them—in the midst of the uproar I felt that I saw the contradictory dimensions of…

  of…

  I felt I saw…had seen, had at least glimpsed…what a wiser man might call…try to imagine the sheer difficulty of actually writing these words…the Meaning of Tragedy. You smirk; I don’t blame you: in your place I’d do the same, but I assure you I saw something.

  I must sketch in the few details necessary for you to understand my story. A day’s walk from New York State’s Canadian border, New Covenant was (and still is, really still is) a town of just under a thousand inhabitants united by the puritanical Protestantism of the Church of the New Covenant, whose founders had broken away from the even more puritanical Saints of the Covenant. (The Saints had proscribed sexual congress in the hope of hastening the Second Coming.) The village flourished during the end of the nineteenth century and settled into its permanent form around 1920.

  To wit: Temple Square, where the Temple of the New Covenant and its bell tower, flanked left and right by the Youth Bible Study Center and the Combined Boys and Girls Elementary and Middle School, dominate a modest greensward. Southerly stand the shop fronts of Harmony Street, the bank, also the modest placards indicating the locations of New Covenant’s doctor, lawyer, and dentist; south of Harmony Street lie the two streets of frame houses sheltering the town’s clerks and artisans, beyond these the farms of the rural faithful, beyond the farmland deep forest. North of Temple Square is Scripture Street, two blocks lined with the residents of the Reverend and his Board of Brethren, the aforementioned doctor, dentist, and lawyer, the president and vice president of the bank, also the families of some few wealthy converts devoted to Temple affairs. North of Scripture Street are more farms, then the resumption of the great forest, in which our village described a sort of clearing.

  My father was New Covenant’s lawyer, and to Scripture Street I was born. Sundays I spent in the Youth Bible Study Center, weekdays in the Combined Boys and Girls Elementary and Middle School. New Covenant was my world, its people all I knew of the world. Three-fourths of all mankind consisted of gaunt, bony, blond-haired individuals with chiseled features and blazing blue eyes, the men six feet or taller in height, the women some inches shorter—the remaining fourth being the Racketts, Mudges, and Blunts, our farm families, who after generations of intermarriage had coalesced into a tribe of squat, black-haired, gap-toothed, moonfaced males and females seldom taller than five feet, four or five inches. Until I went to college I thought that all people were divided into the races of town and barn, fair and dark, the spotless and the mud-spattered, the reverential and the sly.

  Though Racketts, Mudges, and Blunts attended our school and worshipped in our Temple, though they were at least as prosperous as we in town, we knew them tainted with essential inferiority. Rather than intelligent they seemed crafty; rather than spiritual, animal. Both in classrooms and Temple, they sat together, watchful as dogs compelled for the nonce to be “good,” now and then tilting their heads to pass a whispered comment. Despite Sunday baths and Sunday clothes, they bore an unerasable odor redolent of the barnyard. Their public self-effacement seemed to mask a peasant amusement, and when they separated into their wagons and other vehicles, they could be heard to share a rough peasant laughter.

  I found this mysterious race unsettling, in fact profoundly annoying. At some level they frightened me—I found them compelling. Oppressed from my earliest days by life in New Covenant, I felt an inadmissible fascination for this secretive brood. Despite their inferiority, I wished to know what they knew. Locked deep within their shabbiness and shame I sensed the presence of a freedom I did not understand but found thrilling.

  Because town never socialized with barn, our contacts were restricted to places of education, worship, and commerce. It would have been as unthinkable for me to take a seat beside Delbert Mudge or Charlie-Charlie Rackett in our fourth-grade classroom as for Delbert or Charlie-Charlie to invite me for an overnight in their farmhouse bedrooms. Did Delbert and Charlie-Charlie actually have bedrooms, where they slept alone in their own beds? I recall mornings when the atmosphere about Delbert and Charlie-Charlie suggested nights spent in close proximity to the pigpen, others when their worn dungarees exuded a freshness redolent of sunshine, wildflowers, and raspberries.

  During recess an inviolable border separated the townies at the northern end of our play area from the barnies at the southern. Our play, superficially similar, demonstrated essential differences, for we could not cast off the unconscious stiffness resulting from constant adult measurement of our spiritual worthiness. In contrast, the barnies did not play at playing but actually played, plunging back and forth across the grass, chortling over victories, grinning as they muttered what must have been jokes. (We were not adept at jokes.) When school closed at end of day, I tracked the homebound progress of Delbert, Charlie-Charlie, and clan with envious eyes and a divided heart.

  Why should they have seemed in possession of a liberty I desired? After graduation from middle school, we townies progressed to Shady Glen’s Consolidated High, there to monitor ourselves and our fellows while encountering the temptations of the wider world, in some cases then advancing into colleges and universities. Having concluded their educations with the seventh grade’s long division and “Hiawatha” recitations, the barnies one and all returned to their barns. Some few, some very few of us, among whom I had determined early on to be numbered, left for good, thereafter to be celebrated, denounced, or mourned. One of us, Caleb Thurlow, violated every standard of caste and morality by marrying Munna Blunt and vanishing into barnie-dom. A disgraced, disinherited pariah during my childhood, Thurlow’s increasingly pronounced stoop and decreasing teeth terrifyingly mutated him into a blond, wasted barnie-parody on his furtive annual Christmas appearances at Temple. One of them, one only, my old classmate Charlie-Charlie Rackett, escaped his ordained destiny in our twentieth year by liberating a plow horse and Webley-Vickers pistol from the family farm to commit serial armed robbery upon Shady Glen’s George Washington Inn, Town Square Feed & Grain, and Allsorts Emporium. Every witness to his crimes recognized what, if not who, he was, and Charlie-Charlie was apprehended while boarding the Albany train in the next village west. During the course of my own journey from and of New Covenant, I tracked Charlie-Charlie’s gloomy progress through the way stations of the penal system until at last I could secure his release at a parole hearing with the offer of a respectable job in the financial-planning industry.

  I had by then established myself as absolute monarch of three floors in a Wall Street monolith. With my two junior partners, I enjoyed the services of a fleet of paralegals, interns, analysts, investigators, and secretaries. I had chosen these partners carefully, for as well as the usual expertise, skill, and dedication, I required other, less conventional qualities.

  I had sniffed out intelligent but unimaginative men of some slight moral laziness; capable of cutting corners when they thought no one would notice; controlled drinkers and secret drug takers: juniors with reason to be grateful for their positions. I wanted no zealousness. My employees were to be steadfastly incurious and able enough to handle their clients satisfactorily, at least with my paternal assistance.

  My grow
ing prominence had attracted the famous, the established, the notorious. Film stars and athletes, civic leaders, corporate pashas, and heirs to long-standing family fortunes regularly visited our offices, as did a number of conspicuously well-tailored gentlemen who had accumulated their wealth in a more colorful fashion. To these clients I suggested financial stratagems responsive to their labyrinthine needs. I had not schemed for their business. It simply came to me, willy-nilly, as our Temple held that salvation came to the elect. One May morning, a cryptic fellow in a pinstriped suit appeared in my office to pose a series of delicate questions. As soon as he opened his mouth, the cryptic fellow summoned irresistibly from memory a dour, squinting member of the Board of Brethren of New Covenant’s Temple. I knew this man, and instantly found the tone most acceptable to him. Tone is all to such people. After our interview he directed others of his kind to my office, and by December my business had tripled. Individually and universally these gentlemen pungently reminded me of the village I had long ago escaped, and I cherished my suspicious buccaneers even as I celebrated the distance between my moral life and theirs. While sheltering these self-justifying figures within elaborate trusts, while legitimizing subterranean floods of cash, I immersed myself within a familiar atmosphere of pious denial. Rebuking home, I was home.