And even that is only a point of departure. Because the sickness itself goes much further back. It goes back to that moment in our history when we decided that the old simple moral verities over which taste and responsibility were the arbiters and controls, were obsolete and to be discarded. It goes back to that moment when we repudiated the meaning which our fathers had stipulated for the words ‘liberty’ and ‘freedom’ on and by and to which they founded us as a nation and dedicated us as a people, ourselves in our time keeping only the mouth-sounds of them. It goes back to the moment when we substituted license in the place of liberty—license for any action which kept within the proscription of laws promulgated by confederations of the practitioners of the license and the harvesters of the material benefits. It goes back to that moment when in place of freedom we substituted immunity for any action to any recourse, provided merely that the act be performed beneath the aegis of the empty mouthsound of freedom.
At which instant truth vanished too. We didn’t abolish truth; even we couldn’t do that. It simply quit us, turned its back on us, not in scorn nor even contempt nor even (let us hope) despair. It just simply quit us, to return perhaps when whatever it will be—suffering, national disaster, maybe even (if nothing else will serve) military defeat—will have taught us to prize truth and pay any price, accept any sacrifice (oh yes, we are brave and tough too; we just intend to put off having to be as long as possible) to regain and hold it again as we should never have let it go: on its own compromiseless terms of taste and responsibility. Truth—that long clean clear simple undeviable unchallengeable straight and shining line, on one side of which black is black and on the other white is white, has now become an angle, a point of view having nothing to do with truth nor even with fact, but depending solely on where you are standing when you look at it. Or rather—better—where you can contrive to have him standing whom you are trying to fool or obfuscate when he looks at it.
Across the board in fact, a parlay, a daily triple: truth and freedom and liberty. The American sky which was once the topless empyrean of freedom, the American air which was once the living breath of liberty, are now become one vast down-crowding pressure to abolish them both, by destroying man’s individuality as a man by (in that turn) destroying the last vestige of privacy without which man cannot be an individual. Our very architecture itself has warned us. Time was when you could see neither from inside nor from outside through the walls of our houses. Time is when you can see from inside out though still not from outside in through the walls. Time will be when you can do both. Then privacy will indeed be gone; he who is individual enough to want it even to change his shirt or bathe in, will be cursed by one universal American voice as subversive to the American way of life and the American flag.
If (by that time) walls themselves, opaque or not, can still stand before that furious blast, that force, that power rearing like a thunder-clap into the American zenith, multiple-faced yet mutually conjunctived, bellowing the words and phrases which we have long since emasculated of any significance or meaning other than as tools, implements, for the further harassment of the private individual human spirit, by their furious and immunised high priests: ‘Security’. ‘Subversion’. ‘Anti-Communism’. ‘Christianity’. ‘Prosperity’. ‘The American Way’. ‘The Flag’.
With odds at balance (plus a little fast footwork now and then of course) one individual can defend himself from another individual’s liberty. But when powerful federations and organizations and amalgamations like publishing corporations and religious sects and political parties and legislative committees can absolve even one of their working units of the restrictions of moral responsibility by means of such catch-phrases as ‘Freedom’ and ‘Salvation’ and ‘Security’ and ‘Democracy’, beneath which blanket absolution the individual salaried practitioners are themselves freed of individual responsibility and restraint, then let us beware. Then even people like Doctor Oppenheimer and Colonel Lindbergh and me (the weekly magazine staff-writer too if he really was compelled to choose between good taste and starvation) will have to confederate in our turn to preserve that privacy in which alone the artist and scientist and humanitarian can function.
Or to preserve life itself, breathing; not just artists and scientists and humanitarians, but the parents by law or biology of doctors of osteopathy too. I am thinking of course of the Cleveland doctor convicted recently of the brutal slaying of his wife, three of whose parents—his wife’s father and his own father and mother—with one exception did not even outlive that trial regarding which the Press itself, which kept the sorry business on most of the nation’s front pages up to the very end, is now on record as declaring that it was overcovered far beyond its value and importance. I am thinking of the three victims. Not the convicted man: he will doubtless live a long time yet; but of the three parents, two of whom died—one of them anyway—because, to quote the Press itself ‘he was wearied of life’, and the third one, the mother, by her own hand, as though she had said I can bear no more of this. Perhaps they died solely because of the crime, though one wonders why the coincidence of their deaths was not with the commission of the murder but with the publicity of the trial. And if it was not solely because of the tragedy itself that one of the victims was, quote, ‘wearied of life’ and another obviously said I can bear no more—if they had more than that one reason to relinquish and (one) even repudiate life, and the man was guilty as the jury said he was, just what medieval witch-hunt did that power called Freedom of the Press, which in any civilised culture must be accepted as that dedicated paladin through whose inflexible rectitude truth shall prevail and justice and mercy be done, condone and abet that the criminal’s very progenitors be eliminated from the earth in expiation of his crime? And if he was innocent as he said he was, what crime did that champion of the weak and the oppressed itself participate in?
Or (to repeat) not the artist. America has not yet found any place for him who deals only in things of the human spirit except to use his notoriety to sell soap or cigarettes or fountain pens or to advertise automobiles and cruises and resort hotels, or (if he can be taught to contort fast enough to meet the standards) in radio or moving pictures where he can produce enough income tax to be worth attention. But the scientist and the humanitarian, yes: the humanitarian in science and the scientist in the humanity of man, who might yet save that civilization which the professionals at saving it—the publishers who condone their own battening on man’s lust and folly, the politicians who condone their own trafficking in his stupidity and greed, and the churchmen who condone their own trading on his fear and superstition—seem to be proving that they cant.
[Harper’s, July 1955; the text printed here has been taken from Faulkner’s typescript.]
Impressions of Japan
THE ENGINES are long since throttled back; the overcast sinks slowly upward with no semblance whatever of speed until suddenly you see the aircraft’s shadow scudding the cottony hillocks; and now speed has returned again, aircraft and shadow now rushing toward one another as toward one mutual headlong destruction.
To break through the overcast and fling that shadow once more down, upon an island. It looks like land, like any other air-found landfall, yet you know it is an island, almost as if you saw both sea-bound flanks of it at the same instant, like a transparent slide; an island more miraculously found in the waste of water than Wake or Guam even, since here is a civilization, an ordered and ancient homogeny of the human race.
* * *
It is visible and audible, spoken and written too: a communication between man and man because humans speak it; you hear and see them. But to this one western ear and eye it means nothing because it resembles nothing which that western eye remembers; there is nothing to measure it against, nothing for memory and habit to say, ‘Why, this looks like the word for house or home or happiness;’ not even just cryptic but acrostic too, as though the splashed symbols of the characters held not mere communication but something urgent a
nd important beyond just information, promising toward some ultimate wisdom or knowledge containing the secret of man’s salvation. But then no more, because there is nothing for western memory to measure it against: so not the mind to listen but only the ear to hear that chirrup and skitter of syllables like the cries of birds in the mouths of children, like music in the mouths of women and young girls.
* * *
The faces: Van Gogh and Manet would have loved them: that of the pilgrim with staff and pack and dusty with walking, mounting the stairs toward the Temple in the early sunlight; the Temple lay-brother or perhaps servant, his gown tucked about his thighs, squatting in the gate of the compound before beginning, or perhaps having already set it into motion, the day; that of the old woman vending peanuts beneath the gate for tourists to feed the pigeons with: a face worn with living and remembering, as though not one life had been long enough but rather every separate breath had been needed to etch into it all those fine and myriad lines; a face durable and now even a comfort to her, as if it had by now blotted up whatever had ever ached or sorrowed behind it, leaving it free now of the anguishes and the griefs and the enduring: here is one anyway who never read Faulkner and neither knows nor cares why he came to Japan nor gives one single damn what he thinks of Ernest Hemingway.
* * *
He is much too busy to have time to bother about whether he is happy or not, quite dirty, perhaps five years old, pastless and apparently immune even from parents, playing in the gutter with the stub of a cigarette.
* * *
The bowl of mountains containing the lake is as full of hard rapid air as the mouth of a wind-tunnel; for some time now we have been thinking that maybe it is already too late to take a reef in the mainsail: yet there it is. It is only a skiff yet to the western eye it is as invincibly and irrevocably alien as a Chinese junk, driven by a battered U.S. made outboard engine and containing a woman in a kimono beneath an open paper parasol such as would have excited no comment in a sunny reach of the English Thames, as fragile and invulnerable in the center of that hard blue bowl of wind as a butterfly in the eye of a typhoon.
* * *
The geisha’s mass of blue-black lacquered hair encloses the painted face like a helmet, surmounts, crowns the slender body’s ordered and ritual posturing like a grenadier’s bearskin busby, too heavy in appearance for that slender throat to bear, the painted fixed expressionless face immobile and immune also above the studied posturing: yet behind that painted and lifeless mask is something quick and alive and elfin: or more than elfin: puckish: or more than puckish even: sardonic and quizzical, a gift for comedy, and more: for burlesque and caricature: for a sly and vicious revenge on the race of men.
* * *
Kimono. It covers her from throat to ankles; with a gesture as feminine as the placing of a flower or as female as the cradling of a child, the hands themselves can be concealed into the sleeves until there remains one unbroken chalice-shape of modesty proclaiming her femininity where nudity would merely parade her mammalian femaleness. A modesty which flaunts its own immodestness like the crimson rose tossed by no more than one white flick of hand, from the balcony window—modesty, than which there is nothing more immodest and which therefore is a woman’s dearest possession; she should defend it with her life.
* * *
Loyalty. In her western clothes, blouse and skirt, she is merely one more dumpy and nondescript young woman though in kimono at the deft balanced rapid tripping glide she too comes into her own share of that national heritage of feminine magic. Though she has more than that; she partakes of her share of that other quality which women have in this land which was not given them by what they have on: loyalty, constancy, fidelity, not for, but at least one hopes not without, reward. She does not speak my language nor I hers, yet in two days she knows my countryman’s habit of waking soon after first light so that each morning when I open my eyes a coffee tray is already on the balcony table; she knows I like a fresh room to breakfast in when I return from walking, and it is so: the room done for the day and the table set and the morning paper ready; she asks without words why I have no clothes to be laundered today, and without words asks permission to sew the buttons and darn the socks; she calls me wise man and teacher, who am neither, when speaking of me to others; she is proud to have me for her client and, I hope, pleased that I try to deserve that pride and match with courtesy that loyalty. There is a lot of loose loyalty in this land. Even a little of it is too valuable to be ignored. I would wish that all of it were deserved or at least appreciated as I have tried to do.
* * *
This is the same rice paddy which I know back home in Arkansas and Mississippi and Louisiana, where it replaces now and then the cotton. This one is merely a little smaller and a little more fiercely cultivated, right up to the single row of beans which line the very edge of the irrigation canals, the work here done by hand where in my country machines do it since we have more machines than we have people; nature is the same: only the economy is different.
And the names are the same names too: Jonathan and Winesap and Delicious; the heavy August foliage is blue-gray with the same spray which we use. But there the resemblance ceases: every single apple enclosed in its twist of paper until that whole tree to this western eye becomes significant and festive and ceremonial like the symbolical tree of the western rite of Christmas. Only it is more significant here: where in the West there is one small often artificial tree to a family, wrested from the living dirt to be decked in ritual tinsel and then to die as though the tree were not the protagonist of a rite but the victim of a sacrifice, here not one tree to a family but every tree of all is dressed and decked to proclaim and salute older gods than Christ: Demeter and Ceres.
* * *
Briefer and faster now, toward the journey’s nearing end: goldenrod, as evocative of dust and autumn and hay fever as ever in Mississippi, against a tall bamboo fence.
The scenery is beautiful but the faces are better still.
The swift supple narrow grace with which the young girl bows and in that same one flowing motion recovers, tougher through very tenderness than the rigid culture which bent her as is the willow bough itself to the hard gust which can never do more than sway it.
The tools they use evoke the ones Noah must have built his ark with, yet the framework of the house seems to rise and stand without nails in the fitted joints nor even the need for nails, as if here were a magic, an art in the simple building of man’s habitations which our western ancestors seemed to have lost somewhere when they moved.
And always the water, the sound, the plash and drip of it, as if here were a people making constant oblation to water as some peoples do to what they call their luck.
So kind the people that with three words the guest can go anywhere and live: Gohan: Sake: Arrigato. And one more word:
Tomorrow now the aircraft lightens, a moment more and the wheels will wrench free of the ground, already dragging its shadow back toward the overcast before the wheels are even tucked up, into the overcast and then through it, the land, the island gone now which memory will always know though eye no longer remembers. Sayonara.
[Press release by the United States Embassy in Tokyo, 1955; collected in Faulkner at Nagano, ed. Robert A. Jelliffe, Tokyo, 1956, from which the text printed here has been taken, with corrections from an incomplete Faulkner typescript.]
To the Youth of Japan
A HUNDRED YEARS ago, my country, the United States, was not one economy and culture, but two of them, so opposed to each other that ninety-five years ago they went to war against each other to test which one should prevail. My side, the South, lost that war, the battles of which were fought not on neutral ground in the waste of the ocean, but in our own homes, our gardens, our farms, as if Okinawa and Guadalcanal had been not islands in the distant Pacific but the precincts of Honshu and Hokkaido. Our land, our homes were invaded by a conqueror who remained after we were defeated; we were not only devastated by the bat
tles which we lost, the conqueror spent the next ten years after our defeat and surrender despoiling us of what little war had left. The victors in our war made no effort to rehabilitate and reestablish us in any community of men or of nations.
But all this is past; our country is one now. I believe our country is even stronger because of that old anguish since that very anguish taught us compassion for other peoples whom war has injured. I mention it only to explain and show that Americans from my part of America at least can understand the feeling of the Japanese young people of today that the future offers him nothing but hopelessness, with nothing anymore to hold to or believe in. Because the young people of my country during those ten years must have said in their turn: “What shall we do now? Where shall we look for future? Who can tell us what do to, how to hope and believe?”
I would like to think that there was someone there at that time too, to speak to them out of what little of experience and knowledge a few more years might have added to what he had, to reassure them that man is tough, that nothing, nothing—war, grief, hopelessness, despair—can last as long as man himself can last; that man himself will prevail over all his anguishes, provided he will make the effort to; make the effort to believe in man and in hope—to seek not for a mere crutch to lean on, but to stand erect on his own feet by believing in hope and in his own toughness and endurance.
Essays, Speeches & Public Letters Page 8
