The Collected Stories Of Saul Bellow (46 page)

Scholem and I, growing up on neighboring streets, attending the same schools, had traded books, and since Scholem had no trivial interests, it was Kant and Schelling all the way, it was Darwin and Nietzsche, Dostoyevsky and Tolstoy, and in our senior year in high school it was Oswald Spengler. A whole year was invested in
The Decline of the West.
_ In his letters (Riva gave me a Treasure Island shopping bag to carry them in) Scholem reminded me of these shared interests. He wrote with a dated dignity that I rather appreciated. He sounded just a little like the Constance Garnett translations of Dostoyevsky. He addressed me as “Brodsky.” I still prefer the Garnett translations to all later ones. It isn’t real Dostoyevsky if it doesn’t say, “Just so, Porfiry Petrovitch,” or “I worshipped Tanya, as it were.” I take a more slam-bang approach to things myself. I have a weakness for modern speed and even a touch of blasphemy. I offer as an example Auden’s remark about Rilke, “The greatest lesbian poet since Sappho.” Just to emphasize that we can’t afford to forget the dissolution of the bonds (announced at Jena, 1806). But of course I didn’t dispute the superiority of Dostoyevsky or Beethoven, whom Scholem always mentioned as the Titans. Scholem had been and remained a Titanist. The documents I brought home from Rivas pantry kept me up until four in the morning. I didn’t sleep at all.

It was Scholem’s belief that he had made a discovery in biology that did with Darwin what Newton had done with Copernicus, and what Einstein had done with Newton, and the development and application of Scholem’s discovery made possible a breakthrough in philosophy, the first major breakthrough since the
Critique of Pure Reason.
_ I might have predicted from my early recollections of him that Scholem wouldn’t do anything by halves. He was made of durable stuff. Wear out? Well, in the course of nature we all wore out, but life would never crack him. In the old days we would walk all over Ravenswood. He could pack more words into a single breath than any talker I ever knew, and in fact he resisted breathing altogether, as an interruption. White-faced, thin, queerly elastic in his gait, thumbs hooked into the pockets of his pants, he was always ahead of me, in a pale fever. His breath had an odor like boiled milk. As he lectured, a white paste formed in the corners of his mouth. In his visionary state he hardly heard what you were saying, but ran galactic rings around you in a voice stifled with urgency. I thought of him later when I came to read Rimbaud, especially the “Bateau Ivre”—a similar intoxication and storming of the cosmos, only Scholem’s way was abstruse, not sensuous. On our walks he would pursue some subject like Kant’s death categories, and the walk-pursuit would take us west on Foster Avenue, then south to the great Bohemian Cemetery, then around and around North Park College and back and forth over the bridges of the drainage canal. Continuing our discussion in front of automobile showrooms on Lawrence Avenue, we were not likely to notice our gestures distorted in the plate-glass windows.

He looked altogether different in the color photo that accompanied the many documents he had mailed. His eyebrows were now thick and heavy, color dark, aspect grim, eyes narrowed, mouth compressed and set in deep folds. Scholem hadn’t cracked, but you could see how much pressure he had had to withstand. It had driven hard into his face, flattened the hair to his skull. In one of the Holy Sepulchre corners of my apartment, I studied the picture closely. Here was a man really worth examining, an admirable cousin, a fighter made of stern stuff.

By contrast, I seemed to myself a slighter man. I could understand why I had tried my hand at the entertainment business instead, a seriocomic MC on Channel Seven—Second City cabaret stuff, dinner among the hoods and near-hoods at Fritzel’s, even cutting a caper on Kupcinet’s inane talk show before self-respect counseled me to knock it off. I now took a more balanced view of myself. Still, I recognized that in matters of the intellect I had yielded first honors to Cousin Scholem Stavis. Even now the unwavering intensity of his face, the dilation of his nose breathing fire earthward, tell you what sort of man this is. Since the snapshot was taken near his apartment house, you can see the scope of his challenge, for behind him is residential Chicago, a street of Chicago six-flats, a good address sixty years ago, with all the middle-class graces available to builders in the twenties—a terrifying setting for a man like Scholem. Was this a street to write philosophy in? It’s because of places like this that I hate the evolutionism that tells us we must die in stages of boredom for the eventual perfection of our species.

But in these streets Cousin Scholem actually did write philosophy. Before he was twenty-five years old he had already broken new ground. He told me that he had made the first real advance since the eighteenth century. But before he could finish his masterpiece the Japanese attacked Pearl Harbor, and the logic of his revolutionary discoveries in biology, philosophy, and world history made it necessary for him to enter the armed forces—as a volunteer, of course. I worked hard over the pages he had sent, trying to understand the biological and world-historical grounds of all this. The evolution of gametes and zygotes; the splitting of plants in monocotyledons and dicotyledons, of the animals into annelids and vertebrates—these were familiar to me. When he moved from these into a discussion of the biological foundations of modern politics, it was only my goodwill that he took with him, not my understanding. The great landmasses were held by passive, receptive nations. Smaller states were the aggressive impregnating forces. No resume would help; I’d have to read the full text, he wrote. But Right and Left, he wished to tell me now, were epiphenomena. The main current would turn finally into a broad, centrist, free evolutionary continuum which was just beginning to reveal its promise in the Western democracies. From this it is easy to see why Scholem enlisted. He came to the defense not only of democracy but also of his theories.

He was an infantry rifleman and fought in France and Belgium. When American and Russian forces met on the Elbe and cut the German armies in two, Cousin Scholem was in one of the patrols that crossed the river. Russian and American fighting men cheered, drank, danced, wept, and embraced. Not hard to imagine the special state of a Northwest Side Chicago kid whose parents emigrated from Russia and who finds himself a fighter in Torgau, in the homeland of Kant and Beethoven, a nation that had organized and carried out the mass murder of Jews. I noted just a while ago that an Ijah Brodsky, his rapt soul given over to the Chukchee and the Koryak, could not be certain that his thoughts were the
most
_ curious in the mental mass gathered within the First National building, at the forefront of American capitalism in its subtlest contemporary phase. Well, neither can one be certain that among the embracing, weeping, boozing soldiers whooping it up in Torgau (nor do I omit the girls who were with the Russian troops, nor the old women who sat cooling their feet in the river—very swift at that point) there wasn’t someone else equally preoccupied with biological and historical theories. But Cousin Scholem in the land of… well, Spengler—why should we leave out Spengler, whose parallels between antiquity and modernity had worked us up intolerably when we were boys in Ravenswood?—Cousin Scholem had not only read world history, not merely thought it and untied some of its most stupefying, paralyzing knots and tangles just before enlisting, he was also personally, effectively experiencing it as a rifleman. Soldiers of both armies, Scholem in the midst of them, took an oath to be friends forever, never to forget each other, and to build a peaceful world.

For years after this my cousin was busy with organizational work, appeals to governments, activities at the UN, and international conferences. He went to Russia with an American delegation and in the Kremlin handed to Khrushchev the map used by his patrol as it approached the Elbe—a gift from the American people to the Russian people, and an earnest of amity.

The completion and publication of his work, which he considered to be the only genuine contribution to pure philosophy in the twentieth century, had to be postponed.

For some twenty years Cousin Scholem was a taxicab driver in Chicago. He was now retired, a pensioner of the cab company, living on the North Side. He was not, however, living quietly. Recently he had undergone cancer surgery at the VA hospital. The doctors told him that he would soon be dead. This was why I had received so much mail from him, a pile of documents containing reproductions from
Stars and Stripes,
_ pictures of the embracing troops at Torgau, photostats of official letters, and final statements, both political and personal. I had a second and then a third look at the recent picture of Scholem—the inward squint of his narrow eyes, the emotional power of his face. He had meant to have a significant life. He believed that his death, too, would be significant. I myself sometimes think what humankind will be like when I am gone, and I can’t say that I foresee any special effects from my final disappearance, whereas Cousin Scholem has an emotional conviction of achievement, and believes that his influence will continue for the honor and dignity of our species. I came presently to his valedictory statement. He makes many special requests, some of them ceremonial. He wants to be buried at Torgau on the Elbe, close to the monument commemorating the defeat of the Nazi forces. He asks that his burial service begin with a reading from the conclusion of
The Brothers Karamazov
_ in the Garnett translation. He asks that the burial service end with the playing of the second movement of Beethoven’s Seventh Symphony, the Solti recording with the Vienna Philharmonic. He writes out the inscription for his headstone. It identifies him by the enduring intellectual gift he leaves to mankind, and by his participation in the historic oath. He concludes with John 12:24: “Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit.”

Appended to the valedictory is a letter from the Department of the Army, Office of the Adjutant General, advising Mr. Stavis that he will have to find out what rules the German Democratic Republic (East Germany) has governing the bringing into their country of human remains for the purpose of burial. Inquiries may be made at the GDR chancery in Washington, D. C. As for expenses, the liability of the U. S. government is unfortunately restricted, and it cannot pay for the transportation of Scholem’s body, much less for the passage or his mourning family. Allowances for cemeteries and burial plots may be available through the Veterans Administration. The letter is decent and sympathetic.

Of course, the colonel who signs it can’t be expected to know how remarkable a person Scholem Stavis is.

There is a final communication, concerning a gathering next year in Paris (September 1984) to commemorate the seventieth anniversary of the Battle of the Marne. This will honor the taxi drivers who took part in the defense of the city by carrying fighting men to the front. Cabbies from all countries have been invited to this event, even pedal-cab drivers from Southeast Asia. The grand procession will form near Napoleon’s tomb and then follow the route taken in 1914. Scholem means to salute the last of the venerable taxicabs on display in the Invalides. As a member of the planning committee, he will soon go to Paris to take part in the preparations for this event. On the way home he will stop in New York City, where he will call upon the five permanent members of the Security Council to ask them to respect the spirit of the great day at Torgau, and to take a warm farewell of everybody. He will visit the French UN delegation at nine-thirty A.M., the Soviet Union at eleven, China at twelve-thirty, Great Britain at two P.M., the U.S.A. at half past three. At five P.M. he will pay his respects to the Secretary General. Then return to Chicago and a “new life”—the life promised in John 12:24.

He appeals for financial assistance in the name of mankind itself, referring again to the dignity of humanity in this century.

Lesser documents contain statements on nuclear disarmament and on the hopeful prospects for an eventual reconciliation between the superpowers, in the spirit of Torgau. At three A. M. my head is not clear enough to study them.

Sleep is out of the question, so instead of going to bed I make myself some strong coffee. No use sacking out; I’d only go on thinking.

Insomnia is not a word I apply to the sharp thrills of deep-night clarity that come to me. During the day the fusspot habits of a lifetime prevent real discovery. I have learned to be grateful for the night hours that harrow the nerves and tear up the veins—“lying in restless ecstasy.” To want this, and to bear it, you need a strong soul.

I lie down with the coffee in one of my Syrian corners (I didn’t intend to create this Oriental environment; how did it come into existence?), lie down in proximity to the smooth, lighted, empty moon surface of the Outer Drive to consider what I might do for Cousin Scholem. Why do anything? Why not just refer him to the good-intentions department? After he had been in the good-intentions chamber five or six times, I could almost feel that I had done something for him. The usual techniques of evasion would not, however, work in Cousin Scholem’s case. The son of Jewish immigrants (his father was in the egg business in Fulton Market), Cousin Scholem was determined to find support in Nature and History for freedom and to mitigate, check, or banish the fear of death that governs the species—convulses it. He was, moreover, a patriotic American (a terribly antiquated affect) and a world citizen. Above all he wanted to affirm that all would be well, to make a distinguished gift, to bless mankind. In all this Scholem fitted the classical norm for Jews of the diaspora. Against the Chicago background of boardrooms and back rooms, of fraud, arson, assassination, hit men, bag men, the ideology of decency disseminated from unseen sources of power—the moral law, never thicker, in Chicago, than onionskin or tissue paper—was now a gas as rare as argon. Anyway, think of him, perhaps the most powerful mind ever to be placed behind the wheel of a cab, his passengers descendants of Belial who made II Corinthians look sick, and Scholem amid unparalleled decadence being ever more pure in thought. The effort gave him a malignant tumor. I have also been convinced always that the strain of driving ten hours a day in city traffic is enough to give you cancer. It’s the enforced immobility that does it; and there’s also the aggravated ill will, the reflux of fury released by organisms, and perhaps by mechanisms, too.