Palm Sunday (27 page)

And Grace Hoobler tore her wet eyes from what she
had been reading, and she asked the sheriff the question he had been dreading to hear: “What made her
do
this to us?”

The sheriff told her, and then he cried out against cruel Fate, too. “This is the most horrible duty I ever had to carry out—” he said brokenly, “to deliver news this heartbreaking to friends as close as you two are—on a night that’s supposed to be the most joyful night in the history of mankind.”

He left sobbing, and stumbled right into the mouth of a lamprey. The lamprey ate him immediately, but not before he screamed. Dwayne and Grace Hoobler rushed outside to see what the screaming was about, and the lamprey ate them, too.

It was ironical that their television set continued to report the countdown, even though they weren’t around any more to see or hear or care.

“Nine!” said a voice. And then, “Eight!” And then, “Seven!” And so on.

•   •   •

That is a made-up story. Here is another true story:

When I was little, there was a female friend of my parents who was particularly admired for her vivacity and good taste and impeccable manners and so on. She married a German businessman.

When she came back to Indianapolis after the Second World War, she was as attractive as ever. She said vivaciously that Hitler had been right about most things, and that Germany should be admired for fighting so many powerful enemies all at once. “We almost won,” she reminded us.

I had just come back from Germany, too. I had been a prisoner of war there. So I took my father aside, and I said to him, “Father, I can’t help having mixed feelings about this old family friend.”

He told me that I should pay no attention to her when she spoke of political matters, that she understood nothing
about them, that she was just a charming, silly, innocent little girl.

He was right. It was impossible for her to think coherently about assholes or Auschwitz or anything else that might be upsetting to a little girl.

That’s class.

M
Y FIRST WIFE AND
both my daughters are born-again Christians now—working white magic through rituals and prayers. That’s all right. I would be a fool to say that the Free Thinker ideas of Clemens Vonnegut remain as enchanting and encouraging as ever—not after the mortal poisoning of the planet, not after two world wars, with more to come.

Can I say now, with all my heart, what he said in his little book in 1900: “We believe in virtue, in perfectibility, in progress, in stability of the laws of nature, in the necessity of improving the social conditions and relations, which should be in harmony with that benevolence which conditions the coherence of me”?

No.

“Truth,” he says, “must always be recognized as the paramount requisite of human society.” As I myself said in another place, I began to have my doubts about truth after it was dropped on Hiroshima.

•   •   •

Clemens Vonnegut wrote of powerful and rich families founded by criminals. He despised them. He himself founded a dynasty based on hard work, prudence, and honest dealing.

At the end of his life, eight years before the First World War, his many descendents, my father and grandfather among them, must have looked like innocent, happy sailors in a flotilla of freshly painted little catboats, running before the wind in a safe harbor, always in sight of land.

The harbor was Indianapolis. The sailboats were jobs and shares in the Vonnegut Hardware Company.

Seventy-four years later, the Vonnegut Hardware Company exists no more. The “Mile Square” in the heart of Indianapolis, where it once had its bustling main store, is a desert of parking lots now. At night the Mile Square is as eerily desolate as East Berlin. The retail outlets of the Vonnegut Hardware Company were ruined by perfectly fair competition—by discount stores.

So I can bequeath no Vonnegut Hardware stock to my own descendents, nor can I offer them jobs with that firm, if life on the outside becomes too rough-and-tumble. I am the last of my grandfather’s branch of the family to have worked there, to have been given a little sailboat for a while.

•   •   •

In lieu of stock, I can only leave my descendents a story about the legendary times, now lost in the mists, when the name Vonnegut was synonymous with hardware in Indianapolis. That story will be lost forever, if I do not now take it out of my perishable head and write it down.

There was this Japanese jeweler in Indianapolis, you see, who, among other things, made class rings by hand for the graduates of Tudor Hall, the small and exclusive girls’ school to which rich girls from all over Indiana were sent before going East to college. My sister, although her family was broke, went there. My first wife, although her family was broke, went there.

The name of the jeweler was Iku Matsu Moto. He had
many secrets, probably because his customers asked him very little about himself It turned out that he used to be a strong man with Ringling Brothers and Barnum & Bailey Circus.

So he appeared at the main store of Vonnegut Hardware Company on East Washington Street one day, and he wanted an anvil. His shop was on Monument Circle, three blocks away. In Indianapolis, which was laid out by Pierre Charles L’Enfant, the same Frenchman who laid out Washington, D.C., each block is one tenth of a mile on a side.

So Iku Matsu Moto found an anvil he liked, and he asked the salesman how much it cost. The salesman told him jocularly that he could have it for nothing if Iku Matsu Moto could carry it home. So Iku Matsu Moto carried it home.

•   •   •

I scarcely know any of the few Vonneguts still living in Indianapolis, and my own children will know and care about them as much as I know or care about my German relatives. Things fall apart.

There is a Bernard Vonnegut in Albany. That’s my brother, I believe. And there is a Peter Vonnegut there, who is Bernard’s son, and who is a librarian, and who married a woman named Michi Minatoya, who, like Iku Matsu Moto, is of Japanese ancestry. They have two children, Carl Hiroaki Vonnegut and Emiko Alice Vonnegut, my brother’s only grandchildren. They, too, are, among other things, de St. Andrés. Strange and nice.

•   •   •

There is a Dr. Mark Vonnegut in Brookline, Massachusetts. That’s my son, I believe.

I am proud of Mark, and I praised him and drew on his experience in this manner at a meeting of the Mental Health Association in New Jersey in Morristown on June 4, 1980:

“The title of this speech in your programs is ’Must We Do without References?’ Please cross that out, in case you want to remember later on what really happened here. The new title is Tear and Loathing in Morristown, New Jersey,’ and I want you all to know how safe I feel up here. If I go crazy, you will know all the latest things to do about it. I will be out of the nuthouse and back on the streets in no time, coked to the gills on Thorazine.

“The tide in your programs is a typographical error anyway. It should have been ’Must We Do without Reference
Points?’
You might want to add that word ’Points’ to the original tide before you cross the whole thing out, which reminds me of a very funny story. There was a man in a restaurant, and he called the waiter over, and he said, ’Waiter—there is a needle in my soup.’ And the waiter said to him, ’Oh sir, I am so sorry. That is a typographical error. It should have been a noodle.’

“When I thought I was going to talk about reference points, I had in mind the fixtures in a simpler and more stable civilization than what we have today. Examples: Shakepeare’s
Hamlet
, Beethoven’s Fifth Symphony, Leonardo’s
Mona Lisa
, Lincoln’s Gettysburg Address, Mark Twain’s
Huckleberry Finn
—the Great Wall of China, the Leaning Tower of Pisa, the Sphinx. These few works of art used to be enormous monuments in the minds of public school graduates in every corner of this country. They have now been drowned in our minds, like Atlantis, if you will, by the latest sensations on television and radio, and in our motion picture palaces and
People
magazine.

“Time was when a worker in the mental health field in America would have a few reference points in common with a native-born maniac, could begin a therapeutic conversation with comments on the smile of the Mona Lisa, say. It was a beginning. But nowadays, I would think, a therapist has to be prepared to discuss in depth
Beach Blanket Bingo
or
The Texas
Chainsaw Murders
or
Howdy Doody
or
Romper Room
or Walter Cronkite—and just on and on and on. Farrah Fawcett-Majors. No subject of conversation lives much longer than a lightning bug these days. I have a son who is a gag writer on the West Coast, and he wrote what he thought was a very funny skit about Howdy Doody. I had to explain to him that there were millions of Americans older and younger than he was, who did not know or care who Howdy Doody was. He was shattered. When he was seven years old, Howdy Doody was God to him.

“But I have scrapped that particular speech, as I say. I didn’t have the brains to pull it off It was too ambitious—not only for me but for lunch at a New Jersey motel. So I have decided to talk instead about how honored I am to be here. If some of you are taking notes, you should write that down: ’Honored to be asked to speak on mental health’—something like that.

“I don’t know why you invited me. Perhaps it is because my son Mark went insane. He is not the gag writer. That is another son. The one who went insane is well now. He graduated from Harvard Medical School a year ago, and is an intern in Boston now. He, too, is a magnificent speaker. He loves to ask an audience of workers in the mental health field, ’How many of you have ever taken Thorazine?’ Almost no hands go up, and my son the doctor gives a little smile, and he says: ’It won’t hurt you. You really ought to try it sometime, just to get an inkling, anyway, of what your patients are going through.’

“Your organizers asked me what degrees I held. Even if I were a trapeze artist, they would have to ask me that, I guess. So I ransacked the drawers of my bedside table for documents. I found a long-lost pair of cuff links, unfortunately only gold-plated. I found a snapshot of my sister Alice when she was only sixteen. She died here in New Jersey at the age of forty-one, and not in the best of mental health. I
found a diploma from the University of Chicago, which is west of here. It declared that I had earned a master’s degree in anthropology. I looked up the word in a dictionary. It turned out to be the study of man.

“At the University of Chicago so long ago, I had to select a specialty from these five fields in anthropology: archaeology, cultural anthropology, ethnology, linguistics, and physical anthropology. I chose cultural anthropology, since it offered the greatest opportunity to write high-minded balderdash. Culture, of course, is every object and idea which has been shaped by men and women and children, and not by God. Cultural anthropology is a broad specialty, you might say. I never heard of a cultural anthropologist who came down with claustrophobia.

“It was that damn fool diploma which made me believe for a moment that I could speak to you as an expert on culture, about that bed of Procrustes which maladjusted persons find so uncomfortable. My one son Mark found it so uncomfortable that he tried to beat his brains out on it, and had to be put in a padded cell. Really. That is how cracy he was. He would have tried to kill himself with a Stradivarius violin, if there had been one around—or the Leaning Tower of Pisa, or Walter Cronkite’s mustache.

“But I am a storyteller, not a cultural anthropologist, no matter what the diploma says. And I am not even the best storyteller in my own family when it comes to the relationship of culture to mental health. My son Mark is the best storyteller in that area. He wrote an excellent book about going crazy and recovering. It is called
The Eden Express
. Mark remembers everything. His wish is to tell people who are going insane something about the shape of the roller coaster they are on. It helps sometimes to know the shape of a roller coaster. How many of you here have taken Thorazine?

“Mark has taught me never to romanticize mental illness, never to imagine a brilliant and beguiling schizophrenic
who makes more sense about life than his or her doctor or even the president of Harvard University. Mark says that schizophrenia is as ghastly and debilitating as smallpox or rabies or any other unspeakable disease you care to name. Society cannot be blamed, and neither, thank God, can the friends and relatives of the patient. Schizophrenia is an internal chemical catastrophe. It is a case of monstrously bad genetic luck, bad luck of a sort encountered in absolutely every sort of society—including the Australian aborigines and the middle class of Vienna, Austria, before the Second World War.

“Plenty of other writers at this very moment are writing a story about an admirable, perhaps even a divine schizophrenic. Why? Because the story is wildly applauded every time it is told. It blames the culture and the economy and the society and everything but the disease itself for making the patient unwell. Mark says that is wrong.

“As his father, though, I am still free to say this, I think: I believe that a culture, a combination of ideas and artifacts, can sometimes make a healthy person behave against his or her best interests, and against the best interests of the society and the planet, too.

“I have made up a story about that for this moment, and for this audience in this motel. It goes like this:

“There is this psychiatrist, you see. He is a colonel in the German SS in Poland during World War Two. His name is Vonnegut. That is a good German name. Colonel Vonnegut is supposed to look after the mental health of SS people in his area, which includes the uniformed staff at Auschwitz.

“Colonel Vonnegut has a skull and crossbones on his hat. Ordinarily, when an SS man wants to express his love for a woman, he gives her a skull and crossbones to wear. But Colonel Vonnegut is in love with an SS woman, and she already has skulls and crossbones of her own. So he sends her candy instead.