This Side of Paradise

by F. Scott Fitzgerald

He remembered one day in the subway when a delivery boy had brought in a great funeral wreath of fresh flowers, how the smell of it had suddenly cleared the air and given every one in the car a momentary glow. “I detest poor people,” thought Amory suddenly. “I hate them for being poor. Poverty may have been beautiful once, but it’s rotten now. It’s the ugliest thing in the world. It’s essentially cleaner to be corrupt and rich than it is to be innocent and poor.” He seemed to see again a figure whose significance had once impressed him—a well-dressed young man gazing from a club window on Fifth Avenue and saying something to his companion with a look of utter disgust. Probably, thought Amory, what he said was: “My God! Aren’t people horrible!” Never before in his life had Amory considered poor people. He thought cynically how completely he was lacking in all human sympathy. O. Henry had found in these people romance, pathos, love, hate—Amory saw only coarseness, physical filth, and stupidity. He made no self-accusations: never any more did he reproach himself for feelings that were natural and sincere. He accepted all his reactions as a part of him, unchangeable, unmoral. This problem of poverty transformed, magnified, attached to some grander, more dignified attitude might some day even be his problem; at present it roused only his profound distaste.

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IN THE DROOPING HOURS While the rain drizzled on Amory looked futilely back at the stream of his life, all its glitterings and dirty shallows. To begin with, he was still afraid—not physically afraid any more, but afraid of people and prejudice and misery and monotony. Yet, deep in his bitter heart, he wondered if he was after all worse than this man or the next. He knew that he could sophisticate himself finally into saying that his own weakness was just the result of circumstances and environment; that often when he raged at himself as an egotist something would whisper ingratiatingly: “No. Genius!” That was one manifestation of fear, that voice which whispered that he could not be both great and good, that genius was the exact combination of those inexplicable grooves and twists in his mind, that any discipline would curb it to mediocrity. Probably more than any concrete vice or failing Amory despised his own personality—he loathed knowing that tomorrow and the thousand days after he would swell pompously at a compliment and sulk at an ill word like a third-rate musician or a first-class actor. He was ashamed of the fact that very simple and honest people usually distrusted him; that he had been cruel, often, to those who had sunk their personalities in him—several girls, and a man here and there through college, that he had been an evil influence on; people who had followed him here and there into mental adventures from which he alone rebounded unscathed.

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The Byrons and Brookes who had defied life from mountain tops were in the end but flaneurs and poseurs, at best mistaking the shadow of courage for the substance of wisdom.

There were men like Wells and Plato, who had, half unconsciously, a strange, hidden orthodoxy, who would accept for themselves only what could be accepted for all men—incurable romanticists who never, for all their efforts, could enter the labyrinth as stark souls; there were on the other hand sword-like pioneering personalities, Samuel Butler, Renan, Voltaire, who progressed much slower, yet eventually much further, not in the direct pessimistic line of speculative philosophy but concerned in the eternal attempt to attach a positive value to life. . . .

He began for the first time in his life to have a strong distrust of all generalities and epigrams. They were too easy, too dangerous to the public mind.

Life was a damned muddle . . . a football game with every one off-side and the referee gotten rid of—every one claiming the referee would have been on his side.

Another dawn flung itself across the river, a belated taxi hurried along the street, its lamps still shining like burning eyes in a face white from a night’s carouse. A melancholy siren sounded far down the river.

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To Amory it was a haunting grief to see him lying in his coffin, with closed hands upon his purple vestments. His face had not changed, and, as he never knew he was dying, it showed no pain or fear. It was Amory’s dear old friend, his and the others’—for the church was full of people with daft, staring faces, the most exalted seeming the most stricken.

On the day that Amory started on his walk to Princeton the sky was a colorless vault, cool, high and barren of the threat of rain. It was a gray day, that least fleshly of all weathers; a day of dreams and far hopes and clear visions. It was a day easily associated with those abstract truths and purities that dissolve in the sunshine or fade out in mocking laughter by the light of the moon. The trees and clouds were carved in classical severity; the sounds of the countryside had harmonized to a monotone, metallic as a trumpet, breathless as the Grecian urn.

You can’t buy an honest day’s work from a man in the trade-unions.” “You’ve brought it on yourselves,” insisted Amory. “You people never make concessions until they’re wrung out of you.”

“These quarter-educated, stale-minded men such as your friend here, who think they think, every question that comes up, you’ll find his type in the usual ghastly muddle. One minute it’s ‘the brutality and inhumanity of these Prussians’—the next it’s ‘we ought to exterminate the whole German people.’ They always believe that ‘things are in a bad way now,’ but they ‘haven’t any faith in these idealists.’ One minute they call Wilson ‘just a dreamer, not practical’—a year later they rail at him for making his dreams realities. They haven’t clear logical ideas on one single subject except a sturdy, stolid opposition to all change. They don’t think uneducated people should be highly paid, but they won’t see that if they don’t pay the uneducated people their children are going to be uneducated too, and we’re going round and round in a circle. That—is the great middle class!”

“The theory that people are fit to govern themselves rests on this man. If he can be educated to think clearly, concisely, and logically, freed of his habit of taking refuge in platitudes and prejudices and sentimentalisms, then I’m a militant Socialist. If he can’t, then I don’t think it matters much what happens to man or his systems, now or hereafter.”

“Which may only mean that I have neither been corrupted nor made timid by contemporary experience. I possess the most valuable experience, the experience of the race, for in spite of going to college I’ve managed to pick up a good education.”

“I am selfish,” he thought. “This is not a quality that will change when I ‘see human suffering’ or ‘lose my parents’ or ‘help others.’ “This selfishness is not only part of me. It is the most living part. “It is by somehow transcending rather than by avoiding that selfishness that I can bring poise and balance into my life. “There is no virtue of unselfishness that I cannot use. I can make sacrifices, be charitable, give to a friend, endure for a friend, lay down my life for a friend—all because these things may be the best possible expression of myself; yet I have not one drop of the milk of human kindness.”