The Invention of Solitude (10 page)

For example, they moved constantly. It was not uncommon for my father to attend two, or even three different schools in a single year. Because they had no money, life became a series of escapes from landlords and creditors. In a family that had already closed in on itself, this nomadism walled them off entirely. There were no enduring points of reference: no home, no town, no friends that could be counted on. Only the family itself. It was almost like living in quarantine.

My father was the baby, and for his whole life he continued to look up to his three older brothers. As a boy he was known as Sonny. He suffered from asthma and allergies, did well in school, played end on the football team and ran the 440 for the track team at Central High in Newark. He graduated in the first year of the Depression, went to law school at night for a semester or two, and then dropped out, exactly as his brothers had done before him.

The four brothers stuck together. There was something almost medieval about their loyalty to one another. Although they had their differences, in many ways did not even like one another, I think of them not as four separate individuals but as a clan, a quadruplicate image of solidarity. Three of them—the youngest three—wound up as business partners and lived in the same town, and the fourth, who lived only two towns away, had been set up in business by the other three. There was scarcely a day that my father did not see his brothers. And that means for his entire life: every day for more than sixty years.

They picked up habits from each other, figures of speech, little gestures, intermingling to such a degree that it was impossible to tell which one had been the source of any given attitude or idea. My father’s feelings were unbending: he never said a word against any of his brothers. Again, it was the other defined not by what he did but by what he was. If one of the brothers happened to slight him or do something objectionable, my father would nevertheless refuse to pass judgment. He’s my brother, he would say, as if that explained everything.
Brotherhood was the first principle, the unassailable postulate, the one and only article of faith. Like belief in God, to question it was heresy.

As the youngest, my father was the most loyal of the four and also the one least respected by the others. He worked the hardest, was the most generous to his nephews and nieces, and yet these things were never fully recognized, much less appreciated. My mother recalls that on the day of her wedding, at the party following the ceremony, one of the brothers actually propositioned her. Whether he would have carried through with the escapade is another matter. But the mere fact of teasing her like that gives a rough idea of how he felt about my father. You do not do that sort of thing on a man’s wedding day, even if he is your brother.

At the center of the clan was my grandmother, a Jewish Mammy Yokum, a mother to end all mothers. Fierce, refractory, the boss. It was common loyalty to her that kept the brothers so close. Even as grown men, with wives and children of their own, they would faithfully go to her house every Friday night for dinner—without their families. This was the relationship that mattered, and it took precedence over everything else. There must have been something slightly comical about it: four big men, each one over six feet, waiting on a little old woman, more than a foot shorter than they were.

One of the few times they came with their wives, a neighbor happened to walk in and was surprised to find such a large gathering. Is this your family, Mrs. Auster? he asked. Yes, she answered, with great smiles of pride. This is —. This is —. This is —. And this is Sam. The neighbor was a little taken aback. And these lovely ladies, he asked. Who are they? Oh, she answered with a casual wave of the hand. That’s —’s. That’s —’s. That’s —’s. And that’s Sam’s.

The picture painted of her in the Kenosha newspaper was by no means inaccurate. She lived for her children. (Attorney Baker: Where could a woman with five children like these go? She clings to them and the court can see that they cling to her.) At the same time, she was a tyrant, given to screaming and hysterical fits.
When she was angry, she would beat her sons over the head with a broom. She demanded allegiance, and she got it.

Once, when my father had saved the huge sum of ten or twenty dollars from his newspaper route to buy himself a new bicycle, his mother walked into the room, cracked open his piggy bank, and took the money from him without so much as an apology. She needed the money to pay some bills, and my father had no recourse, no way to air his grievance. When he told me this story his object was not to show how his mother wronged him, but to demonstrate how the good of the family was always more important than the good of any of its members. He might have been unhappy, but he did not complain.

This was rule by caprice. For a child, it meant that the sky could fall on top of him at any moment, that he could never be sure of anything. Therefore, he learned never to trust anyone. Not even himself. Someone would always come along to prove that what he thought was wrong, that it did not count for anything. He learned never to want anything too much.

My father lived with his mother until he was older than I am now. He was the last one to go off on his own, the one who had been left behind to take care of her. It would be wrong to say, however, that he was a mother’s boy. He was too independent, had been too fully indoctrinated into the ways of manhood by his brothers. He was good to her, was dutiful and considerate, but not without a certain distance, even humor. After he was married, she called him often, haranguing him about this and that. My father would put the receiver down on the table, walk to the other end of the room and busy himself with some chore for a few minutes, then return to the phone, pick it up, say something innocuous to let her know he was there (uh-huh, uh-huh, mmmmmm, that’s right), and then wander off again, back and forth, until she had talked herself out.

The comical side of his obtuseness. And sometimes it served him very well.

I remember a tiny, shriveled creature sitting in the front parlor of a two-family house in the Weequahic section of Newark reading
the
Jewish Daily Forward.
Although I knew I would have to do it whenever I saw her, it made me cringe to kiss her. Her face was so wrinkled, her skin so inhumanly soft. Worse than that was her smell—a smell I was much later able to identify as that of camphor, which she must have put in her bureau drawers and which, over the years, had seeped into the fabric of her clothes. This odor was inseparable in my mind from the idea of “grandma.”

As far as I can remember, she took virtually no interest in me. The one time she gave me a present, it was a second- or third-hand children’s book, a biography of Benjamin Franklin. I remember reading it all the way through and can even recall some of the episodes. Franklin’s future wife, for example, laughing at him the first time she saw him—walking through the streets of Philadelphia with an enormous loaf of bread under his arm. The book had a blue cover and was illustrated with silhouettes. I must have been seven or eight at the time.

After my father died, I discovered a trunk that had once belonged to his mother in the cellar of his house. It was locked, and I decided to force it open with a hammer and screwdriver, thinking it might contain some buried secret, some long lost treasure. As the hasp fell down and I raised the lid, there it was, all over again—that smell, wafting up toward me, immediate, palpable, as if it had been my grandmother herself. I felt as though I had just opened her coffin.

There was nothing of interest in it: a set of carving knives, a heap of imitation jewelry. Also a hard plastic dress-up pocket-book, a kind of octagonal box with a handle on it. I gave the thing to Daniel, and he immediately started using it as a portable garage for his fleet of little trucks and cars.

My father worked hard all his life. At nine he had his first job. At eighteen he had a radio repair business with one of his brothers. Except for a brief moment when he was hired as an assistant in Thomas Edison’s laboratory (only to have the job taken away from him the next day because Edison learned he was a Jew), my father never worked for anyone but himself. He was a very demanding boss, far more exacting than any stranger could have been.

The radio shop eventually led to a small appliance store, which in turn led to a large furniture store. From there he began to dabble in real estate (buying, for example, a house for his mother to live in), until this gradually displaced the store as the focus of his attention and became a business in its own right. The partnership with two of his brothers carried over from one thing to the next.

Up early every morning, home late at night, and in between, work, nothing but work. Work was the name of the country he lived in, and he was one of its greatest patriots. That is not to say, however, that work was pleasure for him. He worked hard because he wanted to earn as much money as possible. Work was a means to an end—a means to money. But the end was not something that could bring him pleasure either. As the young Marx wrote: “If
money
is the bond binding me to
human life
, binding society to me, binding me and nature and man, is not money the bond of all
bonds
? Can it not dissolve and bind all ties? Is it not, therefore, the universal
agent of separation
?”

He dreamed all his life of becoming a millionaire, of being the richest man in the world. It was not so much the money itself he wanted, but what it represented: not merely success in the eyes of the world, but a way of making himself untouchable. Having money means more than being able to buy things: it means that the world need never affect you. Money in the sense of protection, then, not pleasure. Having been without money as a child, and therefore vulnerable to the whims of the world, the idea of wealth became synonymous for him with the idea of escape: from harm, from suffering, from being a victim. He was not trying to buy happiness, but simply an absence of unhappiness. Money was the panacea, the objectification of his deepest, most inexpressible desires as a human being. He did not want to spend it, he wanted to have it, to know that it was there. Money not as an elixir, then, but as an antidote: the small vial of medicine you carry in your pocket when you go out into the jungle—just in case you are bitten by a poisonous snake.

At times, his reluctance to spend money was so great it almost resembled a disease. It never came to such a point that he would
deny himself what he needed (for his needs were minimal), but more subtly, each time he had to buy something, he would opt for the cheapest solution. This was bargain shopping as a way of life.

Implicit in this attitude was a kind of perceptual primitivism. All distinctions were eliminated, everything was reduced to its least common denominator. Meat was meat, shoes were shoes, a pen was a pen. It did not matter that you could choose between chuck and porterhouse, that there were throwaway ball points for thirty-nine cents and fifty-dollar fountain pens that would last for twenty years. The truly fine object was almost to be abhorred: it meant that you would have to pay an extravagant price, and that made it morally unsound. On a more general level, this translated itself into a permanent state of sensory deprivation: by closing his eyes to so much, he denied himself intimate contact with the shapes and textures of the world, cut himself off from the possibility of experiencing aesthetic pleasure. The world he looked out on was a practical place. Each thing in it had a value and a price, and the idea was to get the things you needed at a price that was as close to the value as possible. Each thing was understood only in terms of its function, judged only by how much it cost, never as an intrinsic object with its own special properties. In some way, I imagine it must have made the world seem a dull place to him. Uniform, colorless, without depth. If you see the world only in terms of money, you are finally not seeing the world at all.

As a child, there were times when I became positively embarrassed for him in public. Haggling with shopkeepers, furious over a high price, arguing as if his very manhood were at stake. A distinct memory of how everything would wither up inside me, of wanting to be anywhere in the world except where I was. A particular incident of going with him to buy a baseball glove stands out. Every day for two weeks I had visited the store after school to admire the one I wanted. Then, when my father took me to the store one evening to buy it, he so exploded at the salesman I was afraid he was going to tear him to pieces. Frightened, sick at heart, I told him not to bother, that I didn’t want
the glove after all. As we were leaving the store, he offered to buy me an ice cream cone. That glove was no good anyway, he said. I’ll buy you a better one some other time.

Better, of course, meant worse.

Tirades about leaving too many lights on in the house. He always made a point of buying bulbs with low wattage.

His excuse for never taking us to the movies: “Why go out and spend a fortune when it will be on television in a year or two?”

The occasional family meal in a restaurant: we always had to order the least expensive things on the menu. It became a kind of ritual. Yes, he would say, nodding his head, that’s a good choice.

Years later, when my wife and I were living in New York, he would sometimes take us out to dinner. The script was always precisely the same: the moment after we had put the last forkful of food into our mouths, he would ask, “Are you ready to go?” Impossible even to consider dessert.

His utter discomfort in his own skin. His inability to sit still, to make small talk, to “relax.”

It made you nervous to be with him. You felt he was always on the verge of leaving.

He loved clever little tricks, prided himself on his ability to outsmart the world at its own game. A niggardliness in the most trivial aspects of life, as ridiculous as it was depressing. With his cars, he would always disconnect the odometers, falsifying the mileage in order to guarantee himself a better trade-in price. In his house, he would always do his own repair work instead of hiring a professional. Because he had a gift for machines and knew how things worked, he would take bizarre shortcuts, using whatever materials were at hand to rig up Rube Goldberg solutions to mechanical and electrical problems—rather than spending the money to do it right.