East of Eden

by John Steinbeck

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.

Timidly he began to tell Alice about his campaigns, but as his technique grew so did his battles. At the very first he knew he was lying, but it was not long before he was equally sure that every one of his stories was true.

How Cyrus managed to make this understood without saying it was a triumph of insinuation. No one could call him a liar. And this was mainly because the lie was in his head, and any truth coming from his mouth carried the color of the lie.

wordplay

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.

Young Adam was always an obedient child. Something in him shrank from violence, from contention, from the silent shrieking tensions that can rip at a house. He contributed to the quiet he wished for by offering no violence, no contention, and to do this he had to retire into secret-ness, since there is some violence in everyone. He covered his life with a veil of vagueness, while behind his quiet eyes a rich full life went on. This did not protect him from assault but it allowed him an immunity.

Young Charles won all contests with Adam whether they involved skill, or strength, or quick intelligence, and won them so easily that quite early he lost interest and had to find his competition among other children. Thus it came about that a kind of affection grew up between the two boys, but it was more like an association between brother and sister than between brothers. Charles fought any boy who challenged or slurred Adam and usually won. He protected Adam from his father’s harshness with lies and even with blame-taking. Charles felt for his brother the affection one has for helpless things, for blind puppies and new babies.

“No,” Cyrus replied. “I wouldn’t do that. You can drive a human too far. I wouldn’t do that. Always you must leave a man one escape before death. Remember that! I knew, I guess, how hard I was pressing you. I didn’t want to push you over the edge.”

But Adam said, “Why don’t you talk to my brother? Charles will be going. He’ll be good at it, much better than I am.” “Charles won’t be going,” Cyrus said. “There’d be no point in it.” “But he would be a better soldier.” “Only outside on his skin,” said Cyrus. “Not inside. Charles is not afraid so he could never learn anything about courage. He does not know anything outside himself so he could never gain the things I’ve tried to explain to you. To put him in an army would be to let loose things which in Charles must be chained down, not let loose. I would not dare to let him go.”

For a long time Adam lay in the cool water. He wondered how his brother felt, wondered whether now that his passion was chilling he would feel panic or sorrow or sick conscience or nothing. These things Adam felt for him. His conscience bridged him to his brother and did his pain for him the way at other times he had done his homework.

He day-dreamed out his life, and his mother loved him more than the others because she thought he was helpless. Actually he was the least helpless, because he got exactly what he wanted with a minimum of effort. Joe was the darling of the family.

little Joe Hamilton

Once when he was very ill Samuel asked, “Liza, couldn’t I have a glass of whisky to ease me?” She set her little hard chin. “Would you go to the throne of God with liquor on your breath? You would not!” she said. Samuel rolled over on his side and went about his illness without ease.

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.

Time

I BELIEVE THERE ARE MONSTERS BORN in the world to human parents. Some you can see, misshapen and horrible, with huge heads or tiny bodies; some are born with no arms, no legs, some with three arms, some with tails or mouths in odd places. They are accidents and no one’s fault, as used to be thought. Once they were considered the visible punishments for concealed sins. And just as there are physical monsters, can there not be mental or psychic monsters born? The face and body may be perfect, but if a twisted gene or a malformed egg can produce physical monsters, may not the same process produce a malformed soul?

What freedom men and women could have, were they not constantly tricked and trapped and enslaved and tortured by their sexuality! The only drawback in that freedom is that without it one would not be a human. One would be a monster.

On sexuality

At this time he had ten units. Before he died at sixty-seven of strangulation on a chicken bone, he had groups of four girls in each of thirty-three small towns in New England. He was better than well fixed—he was rich; and the manner of his death was in itself symbolic of success and well-being.

Mr. Eduard's death

These houses ranged from palaces filled with gold and velvet to the crummiest cribs where the stench would drive a pig away. Every once in a while a story would start about how young girls were stolen and enslaved by the controllers of the industry, and perhaps many of the stories were true. But the great majority of whores drifted into their profession through laziness and stupidity. In the houses they had no responsibility. They were fed and clothed and taken care of until they were too old, and then they were kicked out. This ending was no deterrent. No one who is young is ever going to be old.

on the whorehouses

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 this I believe: that the free, exploring mind of the individual human is the most valuable thing in the world. And this I would fight for: the freedom of the mind to take any direction it wishes, undirected. And this I must fight against: any idea, religion, or government which limits or destroys the individual. This is what I am and what I am about. I can understand why a system built on a pattern must try to destroy the free mind, for that is one thing which can by inspection destroy such a system. Surely I can understand this, and I hate it and I will fight against it to preserve the one thing that separates us from the uncreative beasts. If the glory can be killed, we are lost.

Maybe we all have in us a secret pond where evil and ugly things germinate and grow strong. But this culture is fenced, and the swimming brood climbs up only to fall back. Might it not be that in the dark pools of some men the evil grows strong enough to wriggle over the fence and swim free? Would not such a man be our monster, and are we not related to him in our hidden water? It would be absurd if we did not understand both angels and devils, since we invented them.

“Don’t you ever make a mistake? I mean, break into English?” “No, I don’t. 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.”

Lee and Samuel talking

“Not from you. There are no ugly questions except those clothed in condescension. I don’t know where being a servant came into disrepute. It is the refuge of a philosopher, the food of the lazy, and, properly carried out, it is a position of power, even of love. I can’t understand why more intelligent people don’t take it as a career—learn to do it well and reap its benefits. A good servant has absolute security, not because of his master’s kindness, but because of habit and indolence. It’s a hard thing for a man to change spices or lay out his own socks. He’ll keep a bad servant rather than change. But a good servant, and I am an excellent one, can completely control his master, tell him what to think, how to act, whom to marry, when to divorce, reduce him to terror as a discipline, or distribute happiness to him, and finally be mentioned in his will. If I had wished I could have robbed, stripped, and beaten anyone I’ve worked for and come away with thanks. Finally, in my circumstances I am unprotected. My master will defend me, protect me. You have to work and worry. I work less and worry less. And I am a good servant. A bad one does no work and does no worrying, and he still is fed, clothed, and protected. I don’t know any profession where the field is so cluttered with incompetents and where excellence is so rare.”

IN HUMAN AFFAIRS OF DANGER and delicacy successful conclusion is sharply limited by hurry. So often men trip by being in a rush. If one were properly to perform a difficult and subtle act, he should first inspect the end to be achieved and then, once he had accepted the end as desirable, he should forget it completely and concentrate solely on the means. By this method he would not be moved to false action by anxiety or hurry or fear. Very few people learn this.

Samuel put his hands on his hips and leaned forward. “I’ll tell you now, quiet. In a bitter night, a mustard night that was last night, a good thought came and the dark was sweetened when the day sat down. And this thought went from evening star to the late dipper on the edge of the first light—that our betters spoke of. So I invite myself.”

Now that Samuel and Adam were seated together and the barriers were down, a curtain of shyness fell on Samuel. What he had beaten in with his fists he could not supplement easily. He thought of the virtues of courage and forbearance, which become flabby when there is nothing to use them on. His mind grinned inward at itself.

Adam dropped his eyes. “It’s not curiosity. But I would like to know what kind of blood is in my boys. When they grow up—won’t I be looking for something in them?” “Yes, you will. And I will warn you now that not their blood but your suspicion might build evil in them. They will be what you expect of them.”

“You’re getting well,” Samuel said. “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.”

“No need,” said Samuel. “Liza let me take her mother’s. It’s here in my pocket.” He took out the package and unwrapped the battered book. “This one has been scraped and gnawed at,” he said. “I wonder what agonies have settled here. Give me a used Bible and I will, I think, be able to tell you about a man by the places that are edged with the dirt of seeking fingers. Liza wears a Bible down evenly. Here we are—this oldest story. If it troubles us it must be that we find the trouble in ourselves.”

And now his tissue, which had fought joyously against time, gave up a little. His young skin turned old, his clear eyes dulled, and a little stoop came to his great shoulders. Liza with her acceptance could take care of tragedy; she had no real hope this side of Heaven. But Samuel had put up a laughing wall against natural laws, and Una’s death breached his battlements. He became an old man.

I don’t remember that Tom talked. Now that I think of it, I can’t remember the sound of his voice or the kind of words he used. I can remember both about my grandfather, but when I think of Tom it is a memory of a kind of warm silence. Maybe he didn’t talk at all. Tom had beautiful tackle and made his own flies. But he didn’t seem to care whether we caught trout or not. He needed not to triumph over animals.

And Will said out of his experience, “Sometimes a man wants to be stupid if it lets him do a thing his cleverness forbids.

Samuel stood in the doorway of the forge and looked at the land. “They say a mother loves best an ugly child,” he said, and he shook his head sharply. “Tom, I’ll trade you honor for honor. You will please hold this in your dark secret place, nor tell any of your brothers and sisters—I know why I’m going—and, Tom, I know where I’m going, and I am content. ”

“Well, won’t you like that? You’ve earned it. You’ve worked hard enough on that dust heap of yours.” “I love that dust heap,” Samuel said. “I love it the way a bitch loves her runty pup. I love every flint, the plow-breaking outcroppings, the thin and barren topsoil, the waterless heart of her. Somewhere in my dust heap there’s a richness.”

“Neither do I,” said Lee. “But I take my two pipes in the afternoon, no more and no less, like the elders. 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.’ ”

Lee said, “Maybe everyone is too rich. I have noticed that there is no dissatisfaction like that of the rich. Feed a man, clothe him, put him in a good house, and he will die of despair.”

“It was your two-word retranslation, Lee—‘Thou mayest.’ It took me by the throat and shook me. And when the dizziness was over, a path was open, new and bright. And my life which is ending seems to be going on to an ending wonderful. And my music has a new last melody like a bird song in the night.”

“Samuel, you’ve gone beyond me.” “It’s time, Lee.” “Good-by, Samuel,” Lee said, and he walked hurriedly back along the road. He heard the iron tires of the cart grinding on the road. He turned and looked after it, and on the slope he saw old Samuel against the sky, his white hair shining with starlight.

I believe there are techniques of the human mind whereby, in its dark deep, problems are examined, rejected or accepted. Such activities sometimes concern facets a man does not know he has. How often one goes to sleep troubled and full of pain, not knowing what causes the travail, and in the morning a whole new direction and a clearness is there, maybe the result of the black reasoning. And again there are mornings when ecstasy bubbles in the blood, and the stomach and chest are tight and electric with joy, and nothing in the thoughts to justify it or cause it.

“It’s one of the great fallacies, it seems to me,” said Lee, “that time gives much of anything but years and sadness to a man.”

Lee said, “Yes, that’s in his face—both the love and the murder. And the two made a miser of him, and a miser is a frightened man hiding in a fortress of money. Did he know your wife?” “Yes.”

Tom’s cowardice was as huge as his courage, as it must be in great men.

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 all levels of feeling and intelligence. Virtue and vice were warp and woof of our first consciousness, and they will be the fabric of our last, and this despite any changes we may impose on field and river and mountain, on economy and manners. There is no other story. A man, after he has brushed off the dust and chips of his life, will have left only the hard, clean questions: Was it good or was it evil? Have I done well—or ill?

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?”

Then there was a man, smart as Satan, who, lacking some perception of human dignity and knowing all too well every aspect of human weakness and wickedness, used his special knowledge to warp men, to buy men, to bribe and threaten and seduce until he found himself in a position of great power. He clothed his motives in the names of virtue, and I have wondered whether he ever knew that no gift will ever buy back a man’s love when you have removed his self-love. A bribed man can only hate his briber. When this man died the nation rang with praise and, just beneath, with gladness that he was dead.

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.

I hope I’m not so small-souled as to take satisfaction in being missed.”

“I don’t know. I’ll have to think about it. They say a clean cut heals soonest. There’s nothing sadder to me than associations held together by nothing but the glue of postage stamps. If you can’t see or hear or touch a man, it’s best to let him go.”

And as a few strokes on the nose will make a puppy head shy, so a few rebuffs will make a boy shy all over. But whereas a puppy will cringe away or roll on its back, groveling, a little boy may cover his shyness with nonchalance, with bravado, or with secrecy. And once a boy has suffered rejection, he will find rejection even where it does not exist—or, worse, will draw it forth from people simply by expecting it.

Cal drifted toward the door, slowly, softly. He shoved his fists deep in his pockets. “It’s like you said about knowing people. I hate her because I know why she went away. I know—because I’ve got her in me.” His head was down and his voice was heartbroken. Lee jumped up. “You stop that!” he said sharply. “You hear me? Don’t let me catch you doing that. Of course you may have that in you. Everybody has. But you’ve got the other too. Here—look up! Look at me!” Cal raised his head and said wearily, “What do you want?” “You’ve got the other too. Listen to me! You wouldn’t even be wondering if you didn’t have it. Don’t you dare take the lazy way. It’s too easy to excuse yourself because of your ancestry. Don’t let me catch you doing it! Now—look close at me so you will remember. Whatever you do, it will be you who do it—not your mother.”