The Collected Stories Of Saul Bellow

by Bellow, Saul

  After that Thanksgiving, Pop gradually sank as if he had a slow leak. This went on for some years. In and out of the hospital, he dwindled, his mind wandered, he couldn’t even concentrate enough to complain, except in exceptional moments on the Sundays Woody regularly devoted to him. Morris, an amateur who once was taken seriously by Willie Hoppe, the great pro himself, couldn’t execute the simplest billiard shots anymore. He could only conceive shots; he began to theorize about impossible three-cushion combinations. Halina, the I olish woman with whom Morris had lived for over forty years, was too old herself now to run to the hospital. So Woody had to do it. There was Woodys mother, too—a Christian convert—needing care; she was over eighty and frequently hospitalized. Everybody had diabetes and pleurisy and arthritis and cataracts and cardiac pacemakers. And everybody had lived by the body, but the body was giving out.

  There were Woodys two sisters as well, unmarried, in their fifties, very Christian, very straight, still living with Mama in an entirely Christian bungalow.

  Woody, who took full responsibility for them all, occasionally had to put one of the girls (they had become sick girls) in a mental institution. Nothing severe. The sisters were wonderful women, both of them gorgeous once, but neither of the poor things was playing with a full deck. And all the factions had to be kept separate—Mama, the Christian convert; the fundamentalist sisters; Pop, who read the Yiddish paper as long as he could still see print; Halina, a good Catholic. Woody, the seminary forty years behind him, described himself as an agnostic. Pop had no more religion than you could find in the Yiddish paper, but he made Woody promise to bury him among Jews, and that was where he lay now, in the Hawaiian shirt Woody had bought for him at the tilers’ convention in Honolulu. Woody would allow no undertaker’s assistant to dress him, but came to the parlor and buttoned the stiff into the shirt himself, and the old man went down looking like Ben-Gurion in a simple wooden coffin, sure to rot fast. That was how Woody wanted it all. At the graveside, he had taken off and folded his jacket, rolled up his sleeves on thick freckled biceps, waved back the little tractor standing by, and shoveled the dirt himself. His big face, broad at the bottom, narrowed upward like a Dutch house. And, his small good lower teeth taking hold of the upper lip in his exertion, he performed the final duty of a son. He was very fit, so it must have been emotion, not the shoveling, that made him redden so. After the funeral, he went home with Halina and her son, a decent Pole like his mother, and talented, too—Mitosh played the organ at hockey and basketball games in the Stadium, which took a smart man because it was a rabble-rousing kind of occupation—and they had some drinks and comforted the old girl. Halina was true blue, always one hundred percent for Morris.

  Then for the rest of the week Woody was busy, had jobs to run, office responsibilities, family responsibilities. He lived alone; as did his wife; as did his mistress: everybody in a separate establishment. Since his wife, after fifteen years of separation, had not learned to take care of herself, Woody did her shopping on Fridays, filled her freezer. He had to take her this week to buy shoes. Also, Friday night he always spent with Helen—Helen was his wife de facto. Saturday he did his big weekly shopping. Saturday night he devoted to Mom and his sisters. So he was too busy to attend to his own feelings except, intermittently, to note to himself, “First Thursday in the grave.”

  “First Friday, and fine weather.”

  “First Saturday; he’s got to be getting used to it.” Under his breath he occasionally said, “Oh, Pop.”

  But it was Sunday that hit him, when the bells rang all over South Chicago—the Ukrainian, Roman Catholic, Greek, Russian, African Methodist churches, sounding off one after another. Woody had his offices in his warehouse, and there had built an apartment for himself, very spacious and convenient, in the top story. Because he left every Sunday morning at seven to spend the day with Pop, he had forgotten by how many churches Selbst Tile Company was surrounded. He was still in bed when he heard the bells, and all at once he knew how heartbroken he was. This sudden big heartache in a man of sixty, a practical, physical, healthy-minded, and experienced man, was deeply unpleasant. When he had an unpleasant condition, he believed in taking something for it. So he thought: What shall I take? There were plenty of remedies available. His cellar was stocked with cases of Scotch whisky, Polish vodka, Armagnac, Moselle, Burgundy. There were also freezers with steaks and with game and with Alaskan king crab. He bought with a broad hand—by the crate and by the dozen. But in the end, when he got out of bed, he took nothing but a cup of coffee. While the kettle was heating, he put on his Japanese judo-style suit and sat down to reflect.

  Woody was moved when things were honest._ Bearing beams were honest; undisguised concrete pillars inside high-rise apartments were honest. It was bad to cover up anything. He hated faking. Stone was honest. Metal was honest. These Sunday bells were very straight. They broke loose, they wagged and rocked, and the vibrations and the banging did something for him—cleansed his insides, purified his blood. A bell was a one-way throat, had only one thing to tell you and simply told it. He listened.

  He had had some connections with bells and churches. He was, after all, something of a Christian. Born a Jew, he was a Jew facially, with a hint of Iro-quois or Cherokee, but his mother had been converted more than fifty years ago by her brother-in-law, the Reverend Doctor Kovner. Kovner, a rabbinical student who had left the Hebrew Union College in Cincinnati to become a minister and establish a mission, had given Woody a partly Christian upbringing. Now, Pop was on the outs with these fundamentalists. He said that the Jews came to the mission to get coffee, bacon, canned pineapple, day-old bread, and dairy products. And if they had to listen to sermons, that was okay—this was the Depression and you couldn’t be too particular—but he knew they sold the bacon.

  The Gospels said it plainly: “Salvation is from the Jews.”

  Backing the Reverend Doctor were wealthy fundamentalists, mainly Swedes, eager to speed up the Second Coming by converting all Jews. The foremost of Kovner’s backers was Mrs. Skoglund, who had inherited a large dairy business from her late husband. Woody was under her special protection.

  Woody was fourteen years of age when Pop took off with Halina, who worked in his shop, leaving his difficult Christian wife and his converted son and his small daughters. He came to Woody in the backyard one spring day and said, “From now on you’re the man of the house.” Woody was practicing with a golf club, knocking off the heads of dandelions. Pop came into the yard in his good suit, which was too hot for the weather, and when he took off his fedora the skin of his head was marked with a deep ring and the sweat was sprinkled over his scalp—more drops than hairs. He said, “I’m going to move out.” Pop was anxious, but he was set to go—determined. “It’s no use. I can’t live a life like this.” Envisioning the life Pop simply had to_ live, his free life, Woody was able to picture him in the billiard parlor, under the El tracks in a crap game, or playing poker at Brown and Koppels upstairs. “You’re going to be the man of the house,” said Pop. “It’s okay. I put you all on welfare. I just got back from Wa-bansia Avenue, from the relief station.” Hence the suit and the hat. “They’re sending out a caseworker.” Then he said, “You got to lend me money to buy gasoline—the caddie money you saved.”

  Understanding that Pop couldn’t get away without his help, Woody turned over to him all he had earned at the Sunset Ridge Country Club in Winnetka. Pop felt that the valuable life lesson he was transmitting was worth far more than these dollars, and whenever he was conning his boy a sort of high-priest expression came down over his bent nose, his ruddy face. The children, who got their finest ideas at the movies, called him Richard Dix. Later, when the comic strip came out, they said he was Dick Tracy.

  As Woody now saw it, under the tumbling bells, he had bankrolled his own desertion. Ha ha! He found this delightful; and especially Pop’s attitude of “That’ll teach you to trust your father.” For this was a demonstration on behalf of real life and free instincts
, against religion and hypocrisy. But mainly it was aimed against being a fool, the disgrace of foolishness. Pop had it in for the Reverend Doctor Kovner, not because he was an apostate (Pop couldn’t have cared less), not because the mission was a racket (he admitted that the Reverend Doctor was personally honest), but because Doctor Kovner behaved foolishly, spoke like a fool, and acted like a fiddler. He tossed his hair like a Paganini (this was Woodys addition; Pop had never even heard of Paganini). Proof that he was not a spiritual leader was that he converted Jewish women by stealing their hearts. “He works up all those broads,” said Pop. “He doesn’t even know it himself, I swear he doesn’t know how he gets them.”

  From the other side, Kovner often warned Woody, “Your father is a dangerous person. Of course, you love him; you should love him and forgive him, Voodrow, but you are old enough to understand he is leading a life of wice.”

  It was all petty stuff: Pop’s sinning was on a boy level and therefore made a big impression on a boy. And on Mother. Are wives children, or what? Mother often said, “I hope you put that brute in your prayers. Look what he has done to us. But only pray for him, don’t see him.” But he saw him all the time. Woodrow was leading a double life, sacred and profane. He accepted Jesus Christ as his personal redeemer. Aunt Rebecca took advantage of this. She made him work. He had to work under Aunt Rebecca. He filled in for the janitor at the mission and settlement house. In winter, he had to feed the coal furnace, and on some nights he slept near the furnace room, on the pool table. He also picked the lock of the storeroom. He took canned pineapple and cut bacon from the flitch with his pocketknife. He crammed himself with uncooked bacon. He had a big frame to fill out.

  Only now, sipping Melitta coffee, he asked himself: Had he been so hungry? No, he loved being reckless. He was fighting Aunt Rebecca Kovner when he took out his knife and got on a box to reach the bacon. She didn’t know, she couldn’t prove that Woody, such a frank, strong, positive boy, who looked you in the eye, so direct, was a thief also. But he was also a thief. Whenever she looked at him, he knew that she was seeing his father. In the curve of his nose, the movements of his eyes, the thickness of his body, in his healthy face, she saw that wicked savage Morris.

  Morris, you see, had been a street boy in Liverpool—Woodys mother and her sister were British by birth. Morris’s Polish family, on their way to America, abandoned him in Liverpool because he had an eye infection and they would all have been sent back from Ellis Island. They stopped awhile in England, but his eyes kept running and they ditched him. They slipped away, and he had to make out alone in Liverpool at the age of twelve. Mother came of better people. Pop, who slept in the cellar of her house, fell in love with her. At sixteen, scabbing during a seamen’s strike, he shoveled his way across the Atlantic and jumped ship in Brooklyn. He became an American, and America never knew it. He voted without papers, he drove without a license, he paid no taxes, he cut every corner. Horses, cards, billiards, and women were his lifelong interests, in ascending order. Did he love anyone (he was so busy)? Yes, he loved Halina. He loved his son. To this day, Mother believed that he had loved her most and always wanted to come back. This gave her a chance to act the queen, with her plump wrists and faded Queen Victoria face. “The girls are instructed never to admit him,” she said. The Empress of India speaking.

  Bell-b attered Woodrow’s soul was whirling this Sunday morning, indoors and out, to the past, back to his upper corner of the warehouse, laid out with such originality—the bells coming and going, metal on naked metal, until the bell circle expanded over the whole of steel-making, oil-refining, power-producing midautumn South Chicago, and all its Croatians, Ukrainians, Greeks, Poles, and respectable blacks heading for their churches to hear Mass or to sing hymns.

  Woody himself had been a good hymn singer. He still knew the hymns. He had testified, too. He was often sent by Aunt Rebecca to get up and tell a churchful of Scandihoovians that he, a Jewish lad, accepted Jesus Christ. For this she paid him fifty cents. She made the disbursement. She was the bookkeeper, fiscal chief, general manager of the mission. The Reverend Doctor didn’t know a thing about the operation. What the Doctor supplied was the fervor. He was genuine, a wonderful preacher. And what about Woody himself? He also had fervor. He was drawn to the Reverend Doctor. The Reverend Doctor taught him to lift up his eyes, gave him his higher life. Apart from this higher life, the rest was Chicago—the ways of Chicago, which came so natural that nobody thought to question them. So, for instance, in 1933 (what ancient, ancient times!), at the Century of Progress World’s Fair, when Woody was a coolie and pulled a rickshaw, wearing a peaked straw hat and trotting with powerful, thick legs, while the brawny red farmers—his boozing passengers—were laughing their heads off and pestering him for whores, he, although a freshman at the seminary, saw nothing wrong, when girls asked him to steer a little business their way, in making dates and accepting tips from both sides. He necked in Grant Park with a powerful girl who had to go home quickly to nurse her baby. Smelling of milk, she rode beside him on the streetcar to the West Side, squeezing his rickshaw puller’s thigh and wetting her blouse. This was the Roosevelt Road car. Then, in the apartment where she lived with her mother, he couldn’t remember that there were any husbands around. What he did remember was the strong milk odor. Without inconsistency, next morning he did New Testament Greek: The light shineth in darkness—_to fos en te skotia fainei__—and the darkness comprehended it not.

  And all the while he trotted between the shafts on the fairgrounds he had one idea, nothing to do with these horny giants having a big time in the city: that the goal, the project, God’s purpose was (and he couldn’t explain why he thought so; all evidence was against it)—that this world should be a love world, that it should eventually recover and be entirely a world of love. He wouldn’t have said this to a soul, for he could see himself how stupid it was—personal and stupid. Nevertheless, there it was at the center of his feelings. And at the same time, Aunt Rebecca was right when she said to him, strictly private, close to his ear even, “You’re a little crook, like your father.”

  There was some evidence for this, or what stood for evidence to an impatient person like Rebecca. Woody matured quickly—he had to—but how could you expect a boy of seventeen, he wondered, to interpret the viewpoint, the feelings, of a middle-aged woman, and one whose breast had been removed? Morris told him that this happened only to neglected women, and was a sign. Morris said that if titties were not fondled and kissed, they got cancer in protest. It was a cry of the flesh. And this had seemed true to Woody. When his imagination tried the theory on the Reverend Doctor, it worked out—he couldn’t see the Reverend Doctor behaving in that way to Aunt Rebecca’s breasts! Morris’s theory kept Woody looking from bosoms to husbands and from husbands to bosoms. He still did that. It’s an exceptionally smart man who isn’t marked forever by the sexual theories he hears from his father, and Woody wasn’t all that smart. He knew this himself. Personally, he had gone far out of his way to do right by women in this regard. What nature demanded. He and Pop were common, thick men, but there’s nobody too gross to have ideas of delicacy.

  The Reverend Doctor preached, Rebecca preached, rich Mrs. Skoglund preached from Evanston, Mother preached. Pop also was on a soapbox. Everyone was doing it. Up and down Division Street, under every lamp, almost, speakers were giving out: anarchists, Socialists, Stalinists, single-taxers, Zionists, Tolstoyans, vegetarians, and fundamentalist Christian preachers—you name it. A beef, a hope, a way of life or salvation, a protest. How was it that the accumulated gripes of all the ages took off so when transplanted to America?

  And that fine Swedish immigrant Aase (Osie, they pronounced it), who had been the Skoglunds’ cook and married the eldest son, to become his rich, religious widow—she supported the Reverend Doctor. In her time she must have been built like a chorus girl. And women seem to have lost the secret of putting up their hair in the high basketry fence of braid she wore. Aase took Woody under her special
protection and paid his tuition at the seminary. And Pop said… But on this Sunday, at peace as soon as the bells stopped banging, this velvet autumn day when the grass was finest and thickest, silky green: before the first frost, and the blood in your lungs is redder than summer air can make it and smarts with oxygen, as if the iron in your system was hungry for it, and the chill was sticking it to you in every breath… Pop, six feet under, would never feel this blissful sting again. The last of the bells still had the bright air streaming with vibrations.