Palm Sunday (22 page)

When I first came to New York City as a working grown-up, as a public relations man for General Electric, based in Schenectady, older people would often ask me if I was related to Walter and Marjorie Vonnegut. They were remembered as actors and bon vivants. They drank a lot. They drank hard liquor in speakeasies, and had stories to tell about gangsters they had met.

They got divorced because Marjorie fell in love with Don Marquis, the creator of
Archie and Mehitabel
. Marquis was a bachelor then, and she married him.

Late in the 1930s Uncle Walter had trouble getting parts because of his drinking, and he came home to Indiana with a new wife, a pretty young actress named Rosalie, who was never really accepted by the family. They built a little house in an orchard in northern Indiana, which Uncle Walter’s widowed mother owned. They lived there and drank a lot, and talked about starting a little repertory company there in
the wilderness, as boozed-up former actors and actresses will do.

They died pretty soon.

•   •   •

Jane Cox Vonnegut and I, childhood sweethearts in Indianapolis, separated in 1970 after a marriage which by conventional measurement was said to have lasted twenty-five years. We are still good friends, as they say. Like so many couples who are no longer couples these days, we have been through some terrible, unavoidable accident that we are ill-equipped to understand. Like our six children, we only just arrived on this planet and we were doing the best we could. We never saw what hit us. It wasn’t another woman, it wasn’t another man.

We woke up in ambulances headed for different hospitals, so to speak, and would never get together again. We were alive, yes, but the marriage was dead.

And it was no Lazarus.

It was a good marriage for a long time—and then it wasn’t. The shock of having our children no longer need us happened somewhere in there. We were both going to have to find other sorts of seemingly important work to do and other compelling reasons for working and worrying so. But I am beginning to explain, which is a violation of a rule I lay down whenever I teach a class in writing: “All you can do is tell what happened. You will get thrown out of this course if you are arrogant enough to imagine that you can tell me why it happened. You do not know. You cannot know.”

•   •   •

So I am embarrassed about the failure of my first marriage. I am embarrassed by my older relatives’ responses to my books. But I was embarrassed before I was married or had written a book. A bad dream I have dreamed for as long as I
can remember may hold a clue. In that dream, I know that I have murdered an old woman a long time ago. I have led an exemplary Ufe ever since.

But now the police have come to get me, with incontrovertible evidence of my crime. This is more or less the plot of Dostoevski’s
Crime and Punishment
, of course. By coincidence, Dostoevski and I have the same birthday, too.

•   •   •

Could that woman be my mother? I asked a psychiatrist that. She said that the woman might not even be a woman. She could be a man.

I went to a Hindu with occult powers, supposedly. I answered his ad in
The Village Voice
, in which he offered to tell people for a fee what they had been in previous lives. I asked him whether I had ever killed anybody in another life. He replied that I had lived only once before, and that my highest rank was as a squire to a knight in northern Europe. I had in fact killed a child accidentally. My knight and I and some others were riding through a village, and a child somehow fell under the hooves of my horse.

“It was not your fault,” said the seer.

Even so.

•   •   •

Long after I started dreaming that dream, I did a story for
Life
magazine about a mass murderer in Provincetown, Massachusetts. He and my daughter Edith knew each other some. His name was Tony Costa.

He was adjudged guilty and insane. He was put into Bridgewater, a Massachusetts institution for the criminally insane—not all that far from Provincetown. That was where they put the Boston Strangler also. Tony Costa and the Strangler killed only women. Tony Costa killed women who were young and nubile and adventuresome, unafraid to go with
presentable strangers almost anywhere. The Strangler killed any sort of woman he could catch alone.

Tony Costa and I exchanged a few letters after he was put away. He would eventually hang himself. The message of his letters to me was that a person as intent on being virtuous as he was could not possibly have harmed a fly. He believed it.

•   •   •

I know the feeling.

•   •   •

Have I ever really killed anybody, even in a war? Not that I know of. Maybe I have forgotten. I await the police.

T
OWARD THE END OF OUR MARRIAGE,
it Was mainly religion in a broad sense that Jane and I fought about. She came to devote herself more and more to making alliances with the supernatural in her need to increase her strength and understanding—and happiness and health. This was painful to me. She could not understand and cannot understand why that should have been painful to me, or why it should be any of my business at all.

And it is to suggest to her and to some others why it was painful that I chose for this book’s epigraph a quotation from a thin book,
Instruction in Morals
, published in 1900 and written by my Free Thinker great-grandfather Clemens Vonnegut, then seventy-six years old:

“Whoever entertains liberal views and chooses a consort that is captured by superstition risks his happiness.”

•   •   •

I did not know that my great-grandfather had said such a thing, or even that he had written a book, until about ten days ago. My brother Bernard sent the book to me then, after picking it up on a recent trip to Indianapolis. Bernard also sent me a copy of Clemens Vonnegut’s comments on life and
death, which were read at his funeral. Clemens Vonnegut planned his own funeral in 1874, and actually died in 1906. His words to his mourners were these:

“Friends or Opponents: To all of you who stand here to deliver my body to the earth:

“To you, my next of kin:

“Do not mourn! I have now arrived at the end of the course of life, as you will eventually arrive at yours. I am at rest and nothing will ever disturb my deep slumber.

“I am disturbed by no worries, no grief, no fears, no wishes, no passions, no pains, no reproaches from others. All is infinitely well with me.

“I departed from life with loving, affectionate feelings for all mankind; and I admonish you: Be aware of this truth that the people on this earth could be joyous, if only they would live rationally, and if they would contribute mutually to each others’ welfare.

“This world is not a vale of sorrows if you will recognize discriminatingly what is truly excellent in it; and if you will avail yourself of it for mutual happiness and well-being. Therefore, let us explain as often as possible, and particularly at the departure from life, that we base our faith on firm foundations, on Truth for putting into action our ideas which do not depend on fables and ideas which Science has long ago proven to be false.

“We also wish Knowledge, Goodness, Sympathy, Mercy, Wisdom, Justice, and Truthfulness. We also strive for and venerate all of those attributes from which the fantasy of man has created a God. We also strive for the virtues of Temperance, Industriousness, Friendship, and Peace. We believe in pure ideas based on Truth and Justice.

“Therefore, however, we do not believe, cannot believe, that a Thinking Being existed for millions and millions of years, and eventually and finally out of nothing—through a
Word—created this world, or rather this earth with its Firmament, its Sun and Moon and the Stars.

“We cannot believe that this Being formed a human being from clay and breathed into it an Immortal Soul, and then allowed this human being to procreate millions, and then delivered them all into unspeakable misery, wretchedness and pain for all eternity. Nor can we believe that the descendants of one or two human beings will inevitably become sinners; nor do we believe that through the criminal executions of an Innocent One may we be redeemed.”

•   •   •

Such is my ancestral religion. How it was passed on to me is a mystery. By the time I got to know them, my parents were both so woozy with Weltschmerz that they weren’t passing anything on—not the German language, not their love for German music, not the family history, nothing. Everything was all over with. They were
kaput
.

So I must have questioned them, finally, about what our family believed. I must have noticed that the Goldsteins and the Waleses and others proudly believed one thing or another, and I wanted a belief to be proud of, too.

How proud I became of our belief, how pigheadedly proud, even, is the most evident thing in my writing, I think. Haven’t I already attributed the breakup of my first marriage in part to my wife’s failure to share my family belief with me?

And did I not speak in this Free Thinking manner to the graduating class at Hobart and William Smith Colleges in Geneva, New York, on May 26, 1974:

“Kin Hubbard was an Indianapolis newspaper humorist. He wrote under the name of Abe Martin. My father, who was an Indianapolis architect, knew him some. Kin Hubbard had fault to find with commencement addresses. He thought that all the really important information should be spread out
over four years, instead of being saved up for one big speech at the very end.

“That is an elegant joke, although nobody here seems to be hemorrhaging with laughter. That is just as well. I want us to be serious. I want us to ponder seriously about commencement addresses, to realize what it is that is withheld from students until the very end. In the fiction game, we call a marvelous thing withheld until the very end the ’snapper’ of a tale. O. Henry probably devised more snappers than any other writer in history. So what is the snapper of a college education? What is the thing colleges hire outsiders to deliver on commencement day?

“The outsider is expected to answer the questions: what is life all about, and what are new college graduates supposed to do with it now?

“This information has to be saved up until the very end for this good reason: No responsible, truth-loving teacher can answer those questions in class, or even in the privacy of his office or home. No respecter of evidence has ever found the least clue as to what life is all about, and what people should do with it.

“Oh, there have been lots of brilliant guesses. But honest, educated people have to identify them as such—as guesses. What are guesses worth? Scientifically and legally, they are not worth doodley-squat. As the saying goes: Your guess is as good as mine.

“The guesses we like best, as with so many things we like best, were taught to us in childhood—by people who loved us and wished us well. We are reluctant to criticize those guesses. It is an ultimate act of rudeness to find fault with anything which is given to us in a spirit of love. So a modern, secular education is often painful. By its very nature, it invites us to question the wisdom of the ones we love.

“Too bad.

“I have said that one guess is as good as another, but that is only roughly so. Some guesses are crueler than others—which is to say, harder on human beings, and on other animals as well. The belief that God wants heretics burned to death is a case in point. Some guesses are more suicidal than others. The belief that a true lover of God is immune to the bites of copperheads and rattlesnakes is a case in point. Some guesses are greedier and more egocentric than others. Belief in the divine right of kings and presidents is a case in point.

“Those are all discredited guesses. But it is reasonable to suppose that other bad guesses are poisoning our lives today. A good education in skepticism can help us to discover those bad guesses, and to destroy them with mockery and contempt. Most of them were made by honest, decent people who had no way of knowing what we know, or what we can find out, if we want to. We have one hell of a lot of good information about our bodies, about our planet, and the universe—about our past. We don’t have to guess as much as the old folks did.

“Bertrand Russell declared that, in case he met God, he would say to Him, ’Sir, you did not give us enough information.’ I would add to that, ’All the same, Sir, I’m not persuaded that we did the best we could with the information we had. Toward the end there, anyway, we had tons of information.’

“Our most dismaying failure is in the use of our knowledge of what human beings need in the way of bodily and spiritual nourishment. And I suspect that some of the guesses made by our ancestors are partly responsible for the starved bodies and spirits we see everywhere.

“Shame on us. Less shame on our ancestors.

“I myself am an ancestor, having reproduced, having written books, being fifty-one years old. I come from simpler times. When I was a boy, all a commencement speaker had to
say was, ’Go out and kill Hitler, boy. And then get married and have a lot of kids.’

“Some of you might still go looking for Hitler, in Paraguay, say. He might be there. He would be eighty-five years old now. He has probably shaved off his mustache.

“Some of you might go out and kill Communists, but that is no longer a fashionable thing to do. And you wouldn’t be killing real Communists anyway. This country has fulfilled more of the requirements of the Communist Manifesto than any avowedly Communist nation ever did. Maybe we’re the Communists.

“Our politicians like to say that we have religion and the Communist countries don’t. I think it is just the other way around. Those countries have a religion called Communism, and the Free World is where sustaining religions are in very short supply.

“I am about to make my own ancestral guess as to what Ufe is all about, and what young people should do with it. I will again issue the caveat that I am as full of baloney as anybody, and that anybody who says for sure what life is all about might as well lecture on Santa Claus and the Easter Bunny, and tooth fairies, as well.