Sammler, from keeping his own counsel for so long, from seven decades of internal consultation, had his own views on most matters. And even the greatest independence was insufficient, still not enough. And there were mental dry courses in his head, of no interest to anyone else, perhaps-wadis, he believed such things were called, small ravines made by the steady erosion of preoccupations. The taking of life was one of these. Just that. His life had nearly been taken. He had seen life taken. He had taken it himself. He knew it was one of the luxuries. No wonder princes had so long reserved the right to murder with impunity. At the very bottom of society there was also a kind of impunity, because no one cared what happened. Under that dark brutal mass blood crimes were often disregarded. And at the very top, the ancient immunities of kings and nobles. Sammler thought that this was what revolutions were really about. In a revolution you took away the privileges of an aristocracy and redistributed them. What did equality mean? Did it mean all men were friends and brothers? No, it meant that all belonged to the elite. Killing was an ancient privilege. This was why revolutions plunged into blood. Guillotines? Terror? Only a beginning-nothing. There came Napoleon, a gangster who washed Europe well in blood. There came Stalin, for whom the really great prize of power was unobstructed enjoyment of murder. That mighty enjoyment of consuming the breath of men's nostrils, swallowing their faces like a Saturn. This was what the conquest of power really seemed to mean. Sammler tied his shoelaces-continued dressing. He brushed at his hair. Trancelike. At several removes from the self in the glass, opposite. And for the middle part of society there was envy and worship of this power to kill. How those middle-class Sorels and Maurrases adored it-the hand that gripped the knife with authority. How they loved the man strong enough to take blood guilt on himself. For them an elite must prove itself in this ability to murder. For such people a saint must be understood as one who was equal in spirit to the fiery twisting of crime in the inmost fibers of his heart. The superman testing himself with an ax, crushing the skulls of old women. The Knight of Faith, capable of cutting the throat of Isaac upon God's altar. And now the idea that one could recover, or establish, one's identity by killing, becoming equal thus to any, equal to the greatest. A man among men knows how to murder. A patrician. The middle class had formed no independent standards of honor. Thus it had no resistance to the glamour of killers. The middle class, having failed to create a spiritual life of its own, investing everything in material expansion, faced disaster. Also, the world becoming disenchanted, the spirits and demons expelled from the air were now taken inside. Reason had swept and garnished the house, but the last state might be worse than the first. Well, now, what would one carry out to the moon?
He brushed the felt hat with an elbow, backed into the vestibule, locked and tested the door, buzzed for the elevator, and descended. Mr. Sammler, back walking the streets, which now were dark blue, a bluish glow from the street lamps. Stooped, walking quickly. He had only two hours, and if he couldn't catch the Eighty-sixth Street Crosstown to Second Avenue, he would be forced to take a cab. West End was very gloomy. He preferred even fuming, heaving, fool-heaped, quivering, stinking Broadway. With the tufts above his glasses silken, graying, tangled, rising as he faced the phenomenon. No use being the sensitive observer, the tourist (was there any land stable enough to tour?), the philosophical rambler out on Broadway, inspecting the phenomenon. The phenomenon had in some way achieved a sense of its own interest and observability. It was aware of being a scene of perversity, it knew its own despair. And fear. The terror of it. Here you might see the soul of America at grips with historical problems, struggling with certain impossibilities, experiencing violently states inherently static. Being realized but trying itself to realize, to act. Attempting to make interest. This attempt to make interest was, for Mr. Sammler, one reason for the pursuit of madness. Madness makes interest. Madness is the attempted liberty of people who feel themselves overwhelmed by giant forces of organized control. Seeking the magic of extremes. Madness is a base form of the religious life.
But wait-Sammler cautioning himself. Even this madness is also to a considerable extent a matter of performance, of enactment. Underneath there persists, powerfully too, a thick sense of what is normal for human life. Duties are observed. Attachments are preserved. There is work. People show up for jobs. It is extraordinary. They come on the bus to the factory. They open the shop, they sweep, they wrap, they wash, they fix, they tend, they count, they mind the computers. Each day, each night. And however rebellious at heart, however despairing, terrified, or worn bare, come to their tasks. Up and down in the elevator, sitting down to the desk, behind the wheel, tending machinery For such a volatile and restless animal, such a high-strung, curious animal, an ape subject to so many diseases, to anguish, boredom, such discipline, such drill, such strength for regularity, such assumption of responsibility, such regard for order (even in disorder) is a great mystery, too. Oh, it is a mystery. One cannot mistake this for thorough madness, therefore. One thing, though, the disciplined hate the undisciplined to the point of murder. Thus the working class, disciplined, is a great reservoir of hatred. Thus the clerk behind the wicket finds it hard to forgive those who come and go their apparent freedom. And the bureaucrat, glad when disorderly men are killed. All of them, killed.
What one sees on Broadway while bound for the bus. All human types reproduced, the barbarian, redskin, or Fiji, the dandy, the buffalo hunter, the desperado, the queer, the sexual fantasist, the squaw; bluestocking, princess, poet, painter, prospector, troubadour, guerrilla, Che Guevara, the new Thomas а Becket. Not imitated are the businessman, the soldier, the priest, and the square. The standard is aesthetic. As Mr. Sammler saw the thing, human beings, when they have room, when they have liberty and are supplied also with ideas, mythologize themselves. They legendize. They expand by imagination and try to rise above the limitations of the ordinary forms of common life. And what is "common" about "the common life"? What if some genius were to do with "common life" what Einstein did with "matter"? Finding its energetics, uncovering its radiance. But at the present level of crude vision, agitated spirits fled from the oppressiveness of "the common life," separating themselves from the rest of their species, from the life of their species, hoping perhaps to get away (in some peculiar sense) from the death of their species. To perform higher actions, to serve the imagination with special distinction, it seems essential to be histrionic. This, too, is a brand of madness. Madness has always been a favorite choice of the civilized man who prepares himself for a noble achievement. It is often the simplest state of availability to ideals. Most of us are satisfied with that: signifying by a kind of madness devotion to, availability for, higher purposes. Higher purposes do not necessarily appear.
If we are about to conclude our earth business-or at least the first great phase of it-we had better sum these things up. But briefly. As briefly as possible.
Short views, for God's sake!
Then: a crazy species? Yes, perhaps. Though madness is also a masquerade, "… the project of a deeper reason, a result of the despair we feel before infinities and eternities. Madness is a diagnosis or verdict of some of our greatest doctors and geniuses, and of their man-disappointed minds. Oh, man stunned by the rebound of man's powers. And what to do? In the matter of histrionics, see, for instance, what that furious world-boiler Marx had done, insisting that revolutions were made in historical costume, the Cromwellians as Old Testament prophets, the French in 1789 dressed in Roman outfits. But the proletariat, he said, he declared, he affirmed, would make the first non-imitative revolution. It would not need the drug of historical recollection. From sheer ignorance, knowing no models, it would simply do the thing pure. He was as giddy as the rest about originality. And only the working class was original. Thus history would get away from mere poetry. Then the life of humankind would clear itself of copying. It would be free from Art. Oh, no. No, no, not so, thought Sammler. Instead, Art increased, and a sort of chaos. More possibility, more actors, apes, copycats, more invention, more fiction, illusion, more fantasy, more despair. Life looting Art of Its wealth, destroying Art as well by its desire to become the thing itself. Pressing Itself into pictures. Reality forcing itself Into all these shapes. Just look (Sammler looked) at this imitative anarchy of the streets-these Chinese revolutionary tunics, these babes in unisex toyland, these surrealist warchiefs, Western stagecoach drivers-Ph.D.s in philosophy, some of them (Sammler had met such, talked matters over with them). They sought originality. They were obviously derivative. And of what-of Paiutes, of Fidel Castro? No, of Hollywood extras. Acting mythic. Casting themselves into chaos, hoping to adhere to higher consciousness, to be washed up on the shores of truth. Better, thought Sammler, to accept the inevitability of imitation and then to imitate good things. The ancients had this right. Greatness without models? Inconceivable. One could not be the thing itself-Reality. One must be satisfied with the symbols. Make it the object of imitation to reach and release the high qualities. Make peace therefore with intermediacy and representation. But choose higher representations. Otherwise the individual must be the failure he now sees and knows himself to be. Mr. Sammler, sorry for all, and sore at heart.