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You can boast about anything if it’s all you have. Maybe the less you have, the more you are required to boast.
And it never failed that during the dry years the people forgot about the rich years, and during the wet years they lost all memory of the dry years. It was always that way.
She had a dour Presbyterian mind and a code of morals that pinned down and beat the brains out of nearly everything that was pleasant to do.
It is argued that because they believed thoroughly in a just, moral God they could put their faith there and let the smaller securities take care of themselves. But I think that because they trusted themselves and respected themselves as individuals, because they knew beyond doubt that they were valuable and potentially moral units—because of this they could give God their own courage and dignity and then receive it back. Such things have disappeared perhaps because men do not trust themselves any more, and when that happens there is nothing left except perhaps to find some strong sure man,
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When a child first catches adults out—when it first walks into his grave little head that adults do not have divine intelligence, that their judgments are not always wise, their thinking true, their sentences just—his world falls into panic desolation. The gods are fallen and all safety gone. And there is one sure thing about the fall of gods: they do not fall a little; they crash and shatter or sink deeply into green muck. It is a tedious job to build them up again; they never quite shine. And the child’s world is never quite whole again. It is an aching kind of growing.
George was a sinless boy and grew to be a sinless man. No crime of commission was ever attributed to him, and his crimes of omission were only misdemeanors. In his middle life, at about the time such things were known about, it was discovered that, he had pernicious anemia. It is possible that his virtue lived on a lack of energy.
Certain individuals, not by any means always deserving, are truly beloved of the gods. Things come to them without their effort or planning.
The Irish do have a despairing quality of gaiety, but they have also a dour and brooding ghost that rides on their shoulders and peers in on their thoughts. Let them laugh too loudly, it sticks a long finger down their throats. They condemn themselves before they are charged, and this makes them defensive always.
Time interval is a strange and contradictory matter in the mind. It would be reasonable to suppose that a routine time or an eventless time would seem interminable. It should be so, but it is not. It is the dull eventless times that have no duration whatever. A time splashed with interest, wounded with tragedy, crevassed with joy—that’s the time that seems long in the memory. And this is right when you think about it. Eventlessness has no posts to drape duration on. From nothing to nothing is no time at all.
And now he learned how men can consider other men as beasts and that the easiest way to get along with such men was to be a beast. A clean face, an open face, an eye raised to meet an eye—these drew attention and attention drawn brought punishment. Adam thought how a man doing an ugly or a brutal thing has hurt himself and must punish someone for the hurt. To be guarded at work by men with shot-guns, to be shackled by the ankle at night to a chain, were simple matters of precaution, but the savage whippings for the least stir of will, for the smallest shred of dignity or resistance, these
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You must not forget that a monster is only a variation, and that to a monster the norm is monstrous.
There were, and are, some men who become judges whose love for the law and for its intention of promoting justice has the quality of love for a woman.
In all such local tragedies time works like a damp brush on water color. The sharp edges blur, the ache goes out of it, the colors melt together, and from the many separated lines a solid gray emerges.
I don’t know how it will be in the years to come. There are monstrous changes taking place in the world, forces shaping a future whose face we do not know. Some of these forces seem evil to us, perhaps not in themselves but because their tendency is to eliminate other things we hold good. It is true that two men can lift a bigger stone than one man. A group can build automobiles quicker and better than one man, and bread from a huge factory is cheaper and more uniform. When our food and clothing and housing all are born in the complication of mass production, mass method is bound to get into
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Our species is the only creative species, and it has only one creative instrument, the individual mind and spirit of a man. Nothing was ever created by two men. There are no good collaborations, whether in music, in art, in poetry, in mathematics, in philosophy. Once the miracle of creation has taken place, the group can build and extend it, but the group never invents anything. The preciousness lies in the lonely mind of a man. And now the forces marshaled around the concept of the group have declared a war of extermination on that preciousness, the mind of man. By disparagement, by
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If the glory can be killed, we are lost.
“There’s a capacity for appetite,” Samuel said, “that a whole heaven and earth of cake can’t satisfy.”
You are one of the rare people who can separate your observation from your preconception. You see what is, where most people see what they expect.”
I think it’s a matter of what is expected. You look at a man’s eyes, you see that he expects pidgin and a shuffle, so you speak pidgin and shuffle.” “I guess that’s right,” said Samuel. “In my own way I tell jokes because people come all the way to my place to laugh. I try to be funny for them even when the sadness is on me.” “But the Irish are said to be a happy people, full of jokes.” “There’s your pidgin and your queue. They’re not. They’re a dark people with a gift for suffering way past their deserving. It’s said that without whisky to soak and soften the world, they’d kill themselves.
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An ache was on the top of his stomach, an apprehension that was like a sick thought. It was a Weltschmerz—which we used to call “Welshrats”— the world sadness that rises into the soul like a gas and spreads despair so that you probe for the offending event and can find none.
He had an idea that even when beaten he could steal a little victory by laughing at defeat.
Go through the motions, Adam.” “What motions?” “Act out being alive, like a play. And after a while, a long while, it will be true.”
“It was a strange thing for me to do. Liza will never believe it, and so I’ll never tell her. An unbelieved truth can hurt a man much more than a lie. It takes great courage to back truth unacceptable to our times. There’s a punishment for it, and it’s usually crucifixion. I haven’t the courage for that.”
When the Lord God did not call my name, I might have called His name—but I did not. There you have the difference between greatness and mediocrity. It’s not an uncommon disease. But it’s nice for a mediocre man to know that greatness must be the loneliest state in the world.”
The men ate quietly as nearly all country people do.
“Some people think it’s an insult to the glory of their sickness to get well. But the time poultice is no respecter of glories. Everyone gets well if he waits around.”
fears. I think everyone in the world to a large or small extent has felt rejection. And with rejection comes anger, and with anger some kind of crime in revenge for the rejection, and with the crime guilt—and there is the story of mankind.
“I can’t tell you how to live your life,” Samuel said, “although I do be telling you how to live it. I know that it might be better for you to come out from under your might-have-beens, into the winds of the world. And while I tell you, I am myself sifting my memories, the way men pan the dirt under a barroom floor for the bits of gold dust that fall between the cracks. It’s small mining—small mining. You’re too young a man to be panning memories, Adam. You should be getting yourself some new ones, so that the mining will be richer when you come to age.”
“Don’t you see?” he cried. “The American Standard translation orders men to triumph over sin, and you can call sin ignorance. The King James translation makes a promise in ‘Thou shalt,’ meaning that men will surely triumph over sin. But the Hebrew word, the word timshel—‘Thou mayest’—that gives a choice. It might be the most important word in the world. That says the way is open. That throws it right back on a man. For if ‘Thou mayest’—it is also true that ‘Thou mayest not.’ Don’t you see?”
Now, there are many millions in their sects and churches who feel the order, ‘Do thou,’ and throw their weight into obedience. And there are millions more who feel predestination in ‘Thou shalt.’ Nothing they may do can interfere with what will be. But ‘Thou mayest’! Why, that makes a man great, that gives him stature with the gods, for in his weakness and his filth and his murder of his brother he has still the great choice. He can choose his course and fight it through and win.”
“These old men believe a true story, and they know a true story when they hear it. They are critics of truth. They know that these sixteen verses are a history of humankind in any age or culture or race. They do not believe a man writes fifteen and three-quarter verses of truth and tells a lie with one verb. Confucius tells men how they should live to have good and successful lives. But this—this is a ladder to climb to the stars.” Lee’s eyes shone. “You can never lose that. It cuts the feet from under weakness and cowardliness and laziness.”
And I feel that I am a man. And I feel that a man is a very important thing—maybe more important than a star. This is not theology. I have no bent toward gods. But I have a new love for that glittering instrument, the human soul. It is a lovely and unique thing in the universe. It is always attacked and never destroyed— because ‘Thou mayest.’ ”
“You know, Lee, I think of my life as a kind of music, not always good music but still having form and melody. And my life has not been a full orchestra for a long time now. A single note only—and that note unchanging sorrow. I’m not alone in my attitude, Lee. It seems to me that too many of us conceive of a life as ending in defeat.”
A CHILD MAY ASK, “What is the world’s story about?” And a grown man or woman may wonder, “What way will the world go? How does it end and, while we’re at it, what’s the story about?” I believe that there is one story in the world, and only one, that has frightened and inspired us, so that we live in a Pearl White serial of continuing thought and wonder. Humans are caught—in their lives, in their thoughts, in their hungers and ambitions, in their avarice and cruelty, and in their kindness and generosity too—in a net of good and evil. I think this is the only story we have and that it occurs on
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And in our time, when a man dies—if he has had wealth and influence and power and all the vestments that arouse envy, and after the living take stock of the dead man’s property and his eminence and works and monuments—the question is still there: Was his life good or was it evil?—which is another way of putting Croesus’s question. Envies are gone, and the measuring stick is: “Was he loved or was he hated? Is his death felt as a loss or does a kind of joy come of it?”
In uncertainty I am certain that underneath their topmost layers of frailty men want to be good and want to be loved. Indeed, most of their vices are attempted short cuts to love. When a man comes to die, no matter what his talents and influence and genius, if he dies unloved his life must be a failure to him and his dying a cold horror. It seems to me that if you or I must choose between two courses of thought or action, we should remember our dying and try so to live that our death brings no pleasure to the world.
We have only one story. All novels, all poetry, are built on the never-ending contest in ourselves of good and evil. And it occurs to me that evil must constantly respawn, while good, while virtue, is immortal. Vice has always a new fresh young face, while virtue is venerable as nothing else in the world is.
