White Noise

by Don DeLillo

“It’s not the station wagons I wanted to see. What are the people like? Do the women wear plaid skirts, cable-knit sweaters? Are the men in hacking jackets? What’s a hacking jacket?” “They’ve grown comfortable with their money,” I said. “They genuinely believe they’re entitled to it. This conviction gives them a kind of rude health. They glow a little.” “I have trouble imagining death at that income level,” she said. “Maybe there is no death as we know it. Just documents changing hands.”

“This isn’t the lunch I’d planned for myself,” Babette said. “I was seriously thinking yogurt and wheat germ.” “Where have we heard that before?” Denise said. “Probably right here,” Steffie said. “She keeps buying that stuff.” “But she never eats it,” Steffie said. “Because she thinks if she keeps buying it, she’ll have to eat it just to get rid of it. It’s like she’s trying to trick herself.” “It takes up half the kitchen.” “But she throws it away before she eats it because it goes bad,” Denise said. “So then she starts the whole thing all over again.” “Wherever you look,” Steffie said, “there it is.” “She feels guilty if she doesn’t buy it, she feels guilty if she buys it and doesn’t eat it, she feels guilty when she sees it in the fridge, she feels guilty when she throws it away.” “It’s like she smokes but she doesn’t,” Steffie said.

We are quartered in Centenary Hall, a dark brick structure we share with the popular culture department, known officially as American environments. A curious group. The teaching staff is composed almost solely of New York emigres, smart, thuggish, movie-mad, trivia-crazed. They are here to decipher the natural language of the culture, to make a formal method of the shiny pleasures they’d known in their Europe-shadowed childhoods—an Aristotelianism of bubble gum wrappers and detergent jingles.

All his teachers are male, wear rumpled clothes, need haircuts, cough into their armpits. Together they look like teamster officials assembled to identify the body of a mutilated colleague.

“I understand the music, I understand the movies, I even see how comic books can tell us things. But there are full professors in this place who read nothing but cereal boxes.” “It’s the only avant-garde we’ve got.”

“Where are you living, Murray?” “In a rooming house. I’m totally captivated and intrigued. It’s a gorgeous old crumbling house near the insane asylum. Seven or eight boarders, more or less permanent except for me. A woman who harbors a terrible secret. A man with a haunted look. A man who never comes out of his room. A woman who stands by the letter box for hours, waiting for something that never seems to arrive. A man with no past. A woman with a past. There is a smell about the place of unhappy lives in the movies that I really respond to.” “Which one are you?” I said. “I’m the Jew. What else would I be?”

I love women. I fall apart at the sight of long legs, striding, briskly, as a breeze carries up from the river, on a weekday, in the play of morning light. The second irony is that it’s not the bodies of women that I ultimately crave but their minds. The mind of a woman. The delicate chambering and massive unidirectional flow, like a physics experiment. What fun it is to talk to an intelligent woman wearing stockings as she crosses her legs. That little staticky sound of rustling nylon can make me happy on several levels. The third and related irony is that it’s the most complex and neurotic and difficult women that I am invariably drawn to. I like simple men and complicated women.”

“Being here is a kind of spiritual surrender. We see only what the others see. The thousands who were here in the past, those who will come in the future. We’ve agreed to be part of a collective perception. This literally colors our vision. A religious experience in a way, like all tourism.” Another silence ensued. “They are taking pictures of taking pictures,” he said.

Who will die first? This question comes up from time to time, like where are the car keys. It ends a sentence, prolongs a glance between us. I wonder if the thought itself is part of the nature of physical love, a reverse Darwinism that awards sadness and fear to the survivor. Or is it some inert element in the air we breathe, a rare thing like neon, with a melting point, an atomic weight?

Sometimes I think our love is inexperienced. The question of dying becomes a wise reminder. It cures us of our innocence of the future. Simple things are doomed, or is that a superstition?

The chancellor warned against what he called my tendency to make a feeble presentation of self. He strongly suggested I gain weight. He wanted me to “grow out” into Hitler. He himself was tall, paunchy, ruddy, jowly, big-footed and dull. A formidable combination. I had the advantages of substantial height, big hands, big feet, but badly needed bulk, or so he believed—an air of unhealthy excess, of padding and exaggeration, hulking massiveness. If I could become more ugly, he seemed to be suggesting, it would help my career enormously.

Babette said she liked the series J. A. K. and didn’t think it was attention-getting in a cheap sense. To her it intimated dignity, significance and prestige. I am the false character that follows the name around.

That night, seconds after going to sleep, I seemed to fall through myself, a shallow heart-stopping plunge. Jarred awake, I stared into the dark, realizing I’d experienced the more or less normal muscular contraction known as the myoclonic jerk. Is this what it’s like, abrupt, peremptory? Shouldn’t death, I thought, be a swan dive, graceful, white-winged and smooth, leaving the surface undisturbed?

It seemed to me that Babette and I, in the mass and variety of our purchases, in the sheer plenitude those crowded bags suggested, the weight and size and number, the familiar package designs and vivid lettering, the giant sizes, the family bargain packs with Day-Glo sale stickers, in the sense of replenishment we felt, the sense of well-being, the security and contentment these products brought to some snug home in our souls—it seemed we had achieved a fullness of being that is not known to people who need less, expect less, who plan their lives around lonely walks in the evening.

A woman in a yellow slicker held up traffic to let some children cross. I pictured her in a soup commercial taking off her oilskin hat as she entered the cheerful kitchen where her husband stood over a pot of smoky lobster bisque, a smallish man with six weeks to live.

Heinrich’s mother lives in an ashram now. She has taken the name Mother Devi and runs the business end of things. The ashram is located on the outskirts of the former copper-smelting town of Tubb, Montana, now called Dharamsalapur. The usual rumors abound of sexual freedom, sexual slavery, drugs, nudity, mind control, poor hygiene, tax evasion, monkey-worship, torture, prolonged and hideous death.

It was warm and bright the next day and students on the Hill sat on lawns and in dorm windows, playing their tapes, sunbathing. The air was a reverie of wistful summer things, the last languorous day, a chance to go bare-limbed once more, smell the mown clover.

“All plots tend to move deathward. This is the nature of plots. Political plots, terrorist plots, lovers’ plots, narrative plots, plots that are part of children’s games. We edge nearer death every time we plot. It is like a contract that all must sign, the plotters as well as those who are the targets of the plot.” Is this true? Why did I say it? What does it mean?

We seem to believe it is possible to ward off death by following rules of good grooming.

“I will read,” she said. “But I don’t want you to choose anything that has men inside women, quote-quote, or men entering women. ‘I entered her.’ ‘He entered me.’ We’re not lobbies or elevators. ‘I wanted him inside me,’ as if he could crawl completely in, sign the register, sleep, eat, so forth. Can we agree on that? I don’t care what these people do as long as they don’t enter or get entered.”

Love helps us develop an identity secure enough to allow itself to be placed in another’s care and protection.

I found some family photo albums, one or two of them at least fifty years old. I took them up to the bedroom. We spent hours going through them, sitting up in bed. Children wincing in the sun, women in sun hats, men shading their eyes from the glare as if the past possessed some quality of light we no longer experience, a Sunday dazzle that caused people in their churchgoing clothes to tighten their faces and stand at an angle to the future, somewhat averted it seemed, wearing fixed and fine-drawn smiles, skeptical of something in the nature of the box camera.

What we are reluctant to touch often seems the very fabric of our salvation.

Dunlop sat at the edge of a straight chair, intoning generalities of grammar. When he switched from English to German, it was as though a cord had been twisted in his larynx. An abrupt emotion entered his voice, a scrape and gargle that sounded like the stirring of some beast’s ambition. He gaped at me and gestured, he croaked, he verged on strangulation. Sounds came spewing from the base of his tongue, harsh noises damp with passion. He was only demonstrating certain basic pronunciation patterns but the transformation in his face and voice made me think he was making a passage between levels of being.

I watched Denise make a mental comparison between her mother’s running clothes and the wet bag she’d dumped in the compactor. I could see it in her eyes, a sardonic connection. It was these secondary levels of life, these extrasensory flashes and floating nuances of being, these pockets of rapport forming unexpectedly, that made me believe we were a magic act, adults and children together, sharing unaccountable things.

Apples and lemons tumbled in twos and threes to the floor when someone took a fruit from certain places in the stacked array. There were six kinds of apples, there were exotic melons in several pastels. Everything seemed to be in season, sprayed, burnished, bright. People tore filmy bags off racks and tried to figure out which end opened. I realized the place was awash in noise. The toneless systems, the jangle and skid of carts, the loudspeaker and coffee-making machines, the cries of children. And over it all, or under it all, a dull and unlocatable roar, as of some form of swarming life just outside the range of human apprehension.

“Supermarkets this large and clean and modern are a revelation to me. I spent my life in small steamy delicatessens with slanted display cabinets full of trays that hold soft wet lumpy matter in pale colors. High enough cabinets so you had to stand on tiptoes to give your order. Shouts, accents. In cities no one notices specific dying. Dying is a quality of the air. It’s everywhere and nowhere. Men shout as they die, to be noticed, remembered for a second or two. To die in an apartment instead of a house can depress the soul, I would imagine, for several lives to come. In a town there are houses, plants in bay windows. People notice dying better. The dead have faces, automobiles. If you don’t know a name, you know a street name, a dog’s name. ‘He drove an orange Mazda.’ You know a couple of useless things about a person that become major facts of identification and cosmic placement when he dies suddenly, after a short illness, in his own bed, with a comforter and matching pillows, on a rainy Wednesday afternoon, feverish, a little congested in the sinuses and chest, thinking about his dry cleaning.”

“Who knows what I want to do? Who knows what anyone wants to do? How can you be sure about something like that? Isn’t it all a question of brain chemistry, signals going back and forth, electrical energy in the cortex? How do you know whether something is really what you want to do or just some kind of nerve impulse in the brain? Some minor little activity takes place somewhere in this unimportant place in one of the brain hemispheres and suddenly I want to go to Montana or I don’t want to go to Montana. How do I know I really want to go and it isn’t just some neurons firing or something? Maybe it’s just an accidental flash in the medulla and suddenly there I am in Montana and I find out I really didn’t want to go there in the first place. I can’t control what happens in my brain, so how can I be sure what I want to do ten seconds from now, much less Montana next summer? It’s all this activity in the brain and you don’t know what’s you as a person and what’s some neuron that just happens to fire or just happens to misfire. Isn’t that why Tommy Roy killed those people?”

“I’m sorry you didn’t bring the kids. I want to get to know small kids. This is the society of kids. I tell my students they’re already too old to figure importantly in the making of society. Minute by minute they’re beginning to diverge from each other. ‘Even as we sit here,’ I tell them, ‘you are spinning out from the core, becoming less recognizable as a group, less targetable by advertisers and mass-producers of culture. Kids are a true universal. But you’re well beyond that, already beginning to drift, to feel estranged from the products you consume. Who are they designed for? What is your place in the marketing scheme? Once you’re out of school, it is only a matter of time before you experience the vast loneliness and dissatisfaction of consumers who have lost their group identity.’ Then I tap my pencil on the table to indicate time passing ominously.”

How odd a figure I must seem to you now, a solitary crank who maroons himself with a TV set and dozens of stacks of dust-jacketed comic books. Don’t think I wouldn’t appreciate a dramatic visit between two and three in the morning,” he told her, “from an intelligent woman in spike heels and a slit skirt, with high-impact accessories.”

I told him about the recent evening of lava, mud and raging water that the children and I had found so entertaining. “We wanted more, more.” “It’s natural, it’s normal,” he said, with a reassuring nod. “It happens to everybody.” “Why?” “Because we’re suffering from brain fade. We need an occasional catastrophe to break up the incessant bombardment of information.”

“The flow is constant,” Alfonse said. “Words, pictures, numbers, facts, graphics, statistics, specks, waves, particles, motes. Only a catastrophe gets our attention. We want them, we need them, we depend on them. As long as they happen somewhere else. This is where California comes in. Mud slides, brush fires, coastal erosion, earthquakes, mass killings, et cetera. We can relax and enjoy these disasters because in our hearts we feel that California deserves whatever it gets. Californians invented the concept of life-style. This alone warrants their doom.”

“But wait. How familiar this all seems, how close to ordinary. Crowds come, get worked up, touch and press—people eager to be transported. Isn’t this ordinary? We know all this. There must have been something different about those crowds. What was it? Let me whisper the terrible word, from the Old English, from the Old German, from the Old Norse. Death. Many of those crowds were assembled in the name of death. They were there to attend tributes to the dead. Processions, songs, speeches, dialogues with the dead, recitations of the names of the dead. They were there to see pyres and flaming wheels, thousands of flags dipped in salute, thousands of uniformed mourners. There were ranks and squadrons, elaborate backdrops, blood banners and black dress uniforms. Crowds came to form a shield against their own dying. To become a crowd is to keep out death. To break off from the crowd is to risk death as an individual, to face dying alone. Crowds came for this reason above all others. They were there to be a crowd.”

There’d been no sense of crisis until now. Just exasperation and despair. But once we decided to visit the doctor, we began to hurry, to fret. We looked for Wilder’s jacket and shoes, tried to remember what he’d eaten in the last twenty-four hours, anticipated questions the doctor would ask and rehearsed our answers carefully. It seemed vital to agree on the answers even if we weren’t sure they were correct. Doctors lose interest in people who contradict each other. This fear has long informed my relationship with doctors, that they would lose interest in me, instruct their receptionists to call other names before mine, take my dying for granted.

Doctors’ offices depress me even more than hospitals do because of their air of negative expectancy and because of the occasional patient who leaves with good news, shaking the doctor’s antiseptic hand and laughing loudly, laughing at everything the doctor says, booming with laughter, with crude power, making a point of ignoring the other patients as he walks past the waiting room still laughing provocatively—he is already clear of them, no longer associated with their weekly gloom, their anxious inferior dying. I would rather visit an emergency ward, some urban well of trembling, where people come in gut-shot, slashed, sleepy-eyed with opium compounds, broken needles in their arms. These things have nothing to do with my own eventual death, nonviolent, small-town, thoughtful.

The family is the cradle of the world’s misinformation. There must be something in family life that generates factual error. Overcloseness, the noise and heat of being. Perhaps something even deeper, like the need to survive. Murray says we are fragile creatures surrounded by a world of hostile facts. Facts threaten our happiness and security. The deeper we delve into the nature of things, the looser our structure may seem to become. The family process works toward sealing off the world. Small errors grow heads, fictions proliferate. I tell Murray that ignorance and confusion can’t possibly be the driving forces behind family solidarity. What an idea, what a subversion. He asks me why the strongest family units exist in the least developed societies. Not to know is a weapon of survival, he says. Magic and superstition become entrenched as the powerful orthodoxy of the clan. The family is strongest where objective reality is most likely to be misinterpreted.

I shopped with reckless abandon. I shopped for immediate needs and distant contingencies. I shopped for its own sake, looking and touching, inspecting merchandise I had no intention of buying, then buying it. I sent clerks into their fabric books and pattern books to search for elusive designs. I began to grow in value and self-regard. I filled myself out, found new aspects of myself, located a person I’d forgotten existed.

I traded money for goods. The more money I spent, the less important it seemed. I was bigger than these sums. These sums poured off my skin like so much rain. These sums in fact came back to me in the form of existential credit.

She called me Tuck, which is what her mother used to call her father. All the male Browners were called Tuck. When the line began to pale, producing a series of aesthetes and incompetents, they gave the name to any man who married into the family, within reason. I was the first of these and kept expecting to hear a note of overrefined irony in their voices when they called me by that name. I thought that when tradition becomes too flexible, irony enters the voice. Nasality, sarcasm, self-caricature and so on. They would punish me by mocking themselves. But they were sweet about it, entirely sincere, even grateful to me for allowing them to carry on.

“God, Tuck, we were good together.” “Good at what?” “Fool, you’re supposed to look at me in a fond and nostalgic way, smiling ruefully.” “You wore gloves to bed.” “I still do.” “Gloves, eyeshades and socks.” “You know my flaws. You always did. I’m ultrasensitive to many things.” “Sunlight, air, food, water, sex.” “Carcinogenic, every one of them.”

Traffic lights swayed on cables in a sudden gust. This was the city’s main street, a series of discount stores, check-cashing places, wholesale outlets. A tall old Moorish movie theater, now remarkably a mosque. Blank structures called the Terminal Building, the Packer Building, the Commerce Building. How close this was to a classic photography of regret.

“I don’t like this business with Mother,” Bee said in a voice of cultivated distress. “She looks keyed-up all the time. Like she’s worried about something but she’s not sure what it is. It’s Malcolm, of course. He’s got his jungle. What does she have? A huge airy kitchen with a stove that belongs in a three-star restaurant in the provinces. She put all her energy into that kitchen, but for what? It’s not a kitchen at all. It’s her life, her middle age. Baba could enjoy a kitchen like that. It would be a kitchen to her. To Mother it’s like a weird symbol of getting through a crisis, except she hasn’t gotten through it.”

When I read obituaries I always note the age of the deceased. Automatically I relate this figure to my own age. Four years to go, I think. Nine more years. Two years and I’m dead. The power of numbers is never more evident than when we use them to speculate on the time of our dying. Sometimes I bargain with myself. Would I be willing to accept sixty-five, Genghis Khan’s age on dying? Suleiman the Magnificent made it to seventy-six. That sounds all right, especially the way I feel now, but how will it sound when I’m seventy-three?

Attila the Hun died young. He was still in his forties. Did he feel sorry for himself, succumb to self-pity and depression? He was the King of the Huns, the Invader of Europe, the Scourge of God. I want to believe he lay in his tent, wrapped in animal skins, as in some internationally financed movie epic, and said brave cruel things to his aides and retainers. No weakening of the spirit. No sense of the irony of human existence, that we are the highest form of life on earth and yet ineffably sad because we know what no other animal knows, that we must die. Attila did not look through the opening in his tent and gesture at some lame dog standing at the edge of the fire waiting to be thrown a scrap of meat. He did not say, “That pathetic flea-ridden beast is better off than the greatest ruler of men. It doesn’t know what we know, it doesn’t feel what we feel, it can’t be sad as we are sad.” I want to believe he was not afraid. He accepted death as an experience that flows naturally from life, a wild ride through the forest, as would befit someone known as the Scourge of God. This is how it ended for him, with his attendants cutting off their hair and disfiguring their own faces in barbarian tribute, as the camera pulls back out of the tent and pans across the night sky of the fifth century A.D., clear and uncontaminated, bright-banded with shimmering worlds.

I tell her I want to die first. I’ve gotten so used to her that I would feel miserably incomplete. We are two views of the same person. I would spend the rest of my life turning to speak to her. No one there, a hole in space and time. She claims my death would leave a bigger hole in her life than her death would leave in mine. This is the level of our discourse. The relative size of holes, abysses and gaps. We have serious arguments on this level. She says if her death is capable of leaving a large hole in my life, my death would leave an abyss in hers, a great yawning gulf. I counter with a profound depth or void. And so it goes into the night. These arguments never seem foolish at the time. Such is the dignifying power of our subject.

The truth is I don’t want to die first. Given a choice between loneliness and death, it would take me a fraction of a second to decide. But I don’t want to be alone either. Everything I say to Babette about holes and gaps is true. Her death would leave me scattered, talking to chairs and pillows. Don’t let us die, I want to cry out to that fifth-century sky ablaze with mystery and spiral light. Let us both live forever, in sickness and health, feebleminded, doddering, toothless, liver-spotted, dim-sighted, hallucinating. Who decides these things? What is out there? Who are you?

The men in Mylex suits moved with a lunar caution. Each step was the exercise of some anxiety not provided for by instinct. Fire and explosion were not the inherent dangers here. This death would penetrate, seep into the genes, show itself in bodies not yet born. They moved as if across a swale of moon dust, bulky and wobbling, trapped in the idea of the nature of time.

It was a period of looks and glances, teeming interactions, part of the sensory array I ordinarily cherish. Heat, noise, lights, looks, words, gestures, personalities, appliances. A colloquial density that makes family life the one medium of sense knowledge in which an astonishment of heart is routinely contained.

We went on eating, quietly and neatly, reducing the size of our bites, asking politely for things to be passed. We became meticulous and terse, diminished the scope of our movements, buttered our bread in the manner of technicians restoring a fresco. Still the horrific squawk went on. We continued to avoid eye contact, were careful not to clink utensils. I believe there passed among us the sheepish hope that only in this way could we avoid being noticed. It was as though the sirens heralded the presence of some controlling mechanism—a thing we would do well not to provoke with our contentiousness and spilled food.

The voice grew louder, faded, grew loud again as the vehicle moved in and out of local streets. Toxic event, chemical cloud. When the words became faint, the cadence itself was still discernible, a recurring sequence in the distance. It seems that danger assigns to public voices the responsibility of a rhythm, as if in metrical units there is a coherence we can use to balance whatever senseless and furious event is about to come rushing around our heads.