The Invention of Solitude (3 page)

—PASCAL BRUCKNER

(
Translated by Karen Palmunen
)

THE INVNTION 
 
of
SOLITUDE

PORTRAIT OF AN INVISIBLE MAN

In searching out the truth be ready for the unexpected, for it is difficult to find and puzzling when you find it.

—Heraclitus

One day there is life. A man, for example, in the best of health, not even old, with no history of illness. Everything is as it was, as it will always be. He goes from one day to the next, minding his own business, dreaming only of the life that lies before him. And then, suddenly, it happens there is death. A man lets out a little sigh, he slumps down in his chair, and it is death. The suddenness of it leaves no room for thought, gives the mind no chance to seek out a word that might comfort it. We are left with nothing but death, the irreducible fact of our own mortality. Death after a long illness we can accept with resignation. Even accidental death we can ascribe to fate. But for a man to die of no apparent cause, for a man to die simply because he is a man, brings us so close to the invisible boundary between life and death that we no longer know which side we are on. Life becomes death, and it is as if this death has owned this life all along. Death without warning. Which is to say: life stops. And it can stop at any moment.

The news of my father’s death came to me three weeks ago. It was Sunday morning, and I was in the kitchen preparing breakfast for my small son, Daniel. Upstairs my wife was still in bed, warm under the quilts, luxuriating in a few extra hours of sleep. Winter in the country: a world of silence, wood smoke, whiteness. My mind was filled with thoughts about the piece I had been writing the night before, and I was looking ahead to the afternoon when I would be able to get back to work. Then the phone rang. I knew instantly that there was trouble. No one calls at eight o’clock on a Sunday morning unless it is to give
news that cannot wait. And news that cannot wait is always bad news.

I could not muster a single ennobling thought.

Even before we packed our bags and set out on the three-hour drive to New Jersey, I knew that I would have to write about my father. I had no plan, had no precise idea of what this meant. I cannot even remember making a decision about it. It was simply there, a certainty, an obligation that began to impose itself on me the moment I was given the news. I thought: my father is gone. If I do not act quickly, his entire life will vanish along with him.

Looking back on it now, even from so short a distance as three weeks, I find this a rather curious reaction. I had always imagined that death would numb me, immobilize me with grief. But now that it had happened, I did not shed any tears, I did not feel as though the world had collapsed around me. In some strange way, I was remarkably prepared to accept this death, in spite of its suddenness. What disturbed me was something else, something unrelated to death or my response to it: the realization that my father had left no traces.

He had no wife, no family that depended on him, no one whose life would be altered by his absence. A brief moment of shock, perhaps, on the part of scattered friends, sobered as much by the thought of capricious death as by the loss of their friend, followed by a short period of mourning, and then nothing. Eventually, it would be as though he had never lived at all.

Even before his death he had been absent, and long ago the people closest to him had learned to accept this absence, to treat it as the fundamental quality of his being. Now that he was gone, it would not be difficult for the world to absorb the fact that he was gone forever. The nature of his life had prepared the world for his death—had been a kind of death by anticipation—and if and when he was remembered, it would be dimly, no more than dimly.

Devoid of passion, either for a thing, a person, or an idea, incapable or unwilling to reveal himself under any circumstances, he had managed to keep himself at a distance from life, to avoid
immersion in the quick of things. He ate, he went to work, he had friends, he played tennis, and yet for all that he was not there. In the deepest, most unalterable sense, he was an invisible man. Invisible to others, and most likely invisible to himself as well. If, while he was alive, I kept looking for him, kept trying to find the father who was not there, now that he is dead I still feel as though I must go on looking for him. Death has not changed anything. The only difference is that I have run out of time.

For fifteen years he had lived alone. Doggedly, opaquely, as if immune to the world. He did not seem to be a man occupying space, but rather a block of impenetrable space in the form of a man. The world bounced off him, shattered against him, at times adhered to him—but it never got through. For fifteen years he haunted an enormous house, all by himself, and it was in that house that he died.

For a short while we had lived there as a family—my father, my mother, my sister, and I. After my parents were divorced, everyone dispersed: my mother began a new life, I went off to college, and my sister stayed with my mother until she, too, went off to school. Only my father remained. Because of a clause in the divorce agreement which stipulated that my mother still owned a share of the house and would be given half the proceeds whenever it was sold (which made my father reluctant to sell), or from some secret refusal to change his life (so as not to show the world that the divorce had affected him in a way he could not control), or simply from inertia, an emotional lethargy that prevented him from taking any action, he stayed on, living alone in a house that could have accommodated six or seven people.

It was an impressive place: old, solidly built, in the Tudor style, with leaded windows, a slate roof, and rooms of royal proportions. Buying it had been a big step for my parents, a sign of growing wealth. This was the best neighborhood in town, and although it was not a pleasant place to live (especially for children), its prestige outweighed its deadliness. Given the fact that he wound up spending the rest of his life in that
house, it is ironic that my father at first resisted moving there. He complained about the price (a constant theme), and when at last he relented, it was with grudging bad humor. Even so, he paid in cash. All in one go. No mortgage, no monthly payments. It was 1959, and business was going well for him.

Always a man of habit, he would leave for work early in the morning, work hard all day, and then, when he came home (on those days he did not work late), take a short nap before dinner. Sometime during our first week in the new house, before we had properly moved in, he made a curious kind of mistake. Instead of driving home to the new house after work, he went directly to the old one, as he had done for years, parked his car in the driveway, walked into the house through the back door, climbed the stairs, entered the bedroom, lay down on the bed, and went to sleep. He slept for about an hour. Needless to say, when the new mistress of the house returned to find a strange man sleeping in her bed, she was a little surprised. But unlike Goldilocks, my father did not jump up and run away. The confusion was eventually settled, and everyone had a good laugh. Even today, it still makes me laugh. And yet, for all that, I cannot help regarding it as a pathetic story. It is one thing for a man to drive to his old house by mistake, but it is quite another, I think, for him not to notice that anything has changed inside it. Even the most tired or distracted mind has a corner of pure, animal response, and can give the body a sense of where it is. One would have to be nearly unconscious not to see, or at least not to feel, that the house was no longer the same. “Habit,” as one of Beckett’s characters says, “is a great deadener.” And if the mind is unable to respond to the physical evidence, what will it do when confronted with the emotional evidence?

During those last fifteen years he changed almost nothing in the house. He did not add any furniture, he did not remove any furniture. The walls remained the same color, the pots and pans were not replaced, even my mother’s dresses were not thrown out—but stored away in an attic closet. The very size of the house absolved him from having to make any decisions about the things it contained. It was not that he was clinging to the
past, trying to preserve the house as a museum. On the contrary, he seemed to be unaware of what he was doing. It was negligence that governed him, not memory, and even though he went on living in that house all those years, he lived in it as a stranger might have. As the years went by, he spent less and less time there. He ate nearly all his meals in restaurants, arranged his social calendar so as to be busy every night, and used the house as little more than a place to sleep. Once, several years ago, I happened to mention to him how much money I had earned from my writing and translating during the previous year (a pittance by any standard, but more than I had ever made before), and his amused response was that he spent more than that just on eating out. The point is: his life was not centered around the place where he lived. His house was just one of many stopping places in a restless, unmoored existence, and this lack of center had the effect of turning him into a perpetual outsider, a tourist of his own life. You never had the feeling that he could be located.

Still, the house seems important to me, if only to the extent that it was neglected—symptomatic of a state of mind that, otherwise inaccessible, manifested itself in the concrete images of unconscious behavior. The house became the metaphor of my father’s life, the exact and faithful representation of his inner world. For although he kept the house tidy and preserved it more or less as it had been, it underwent a gradual and ineluctable process of disintegration. He was neat, he always put things back in their proper place, but nothing was cared for, nothing was ever cleaned. The furniture, especially in the rooms he rarely visited, was covered with dust, cobwebs, the signs of total neglect; the kitchen stove was so encrusted with charred food that it had become unsalvageable; in the cupboard, sometimes languishing on the shelves for years: bug-infested packages of flour, stale crackers, bags of sugar that had turned into solid blocks, bottles of syrup that could no longer be opened. Whenever he prepared a meal for himself, he would immediately and assiduously do the dishes—but rinse them only, never using soap, so that every cup, every saucer, every plate was coated with a film of dingy grease. Throughout the house: the
window shades, which were kept drawn at all times, had become so threadbare that the slightest tug would pull them apart. Leaks sprang and stained the furniture, the furnace never gave off enough heat, the shower did not work. The house became shabby, depressing to walk into. You felt as if you were entering the house of a blind man.

His friends and family, sensing the madness of the way he lived in that house, kept urging him to sell it and move somewhere else. But he always managed to ward them off with a non-committal “I’m happy here,” or “The house suits me fine.” In the end, however, he did decide to move. At the very end. In the last phone conversation we ever had, ten days before he died, he told me the house had been sold and that the closing was set for February first, about three weeks away. He wanted to know if there was anything in the house I could use, and I agreed to come down for a visit with my wife and Daniel on the first free day that opened up. He died before we had a chance to make it.

There is nothing more terrible, I learned, than having to face the objects of a dead man. Things are inert: they have meaning only in function of the life that makes use of them. When that life ends, the things change, even though they remain the same. They are there and yet not there: tangible ghosts, condemned to survive in a world they no longer belong to. What is one to think, for example, of a closetful of clothes waiting silently to be worn again by a man who will not be coming back to open the door? Or the stray packets of condoms strewn among brimming drawers of underwear and socks? Or an electric razor sitting in the bathroom, still clogged with the whisker dust of the last shave? Or a dozen empty tubes of hair coloring hidden away in a leather traveling case?—suddenly revealing things one has no desire to see, no desire to know. There is a poignancy to it, and also a kind of horror. In themselves, the things mean nothing, like the cooking utensils of some vanished civilization. And yet they say something to us, standing there not as objects but as remnants of thought, of consciousness, emblems of the solitude in which a man comes to make
decisions about himself: whether to color his hair, whether to wear this or that shirt, whether to live, whether to die. And the futility of it all once there is death.

Each time I opened a drawer or poked my head into a closet, I felt like an intruder, a burglar ransacking the secret places of a man’s mind. I kept expecting my father to walk in, to stare at me in disbelief, and ask me what the hell I thought I was doing. It didn’t seem fair that he couldn’t protest. I had no right to invade his privacy.

A hastily scrawled telephone number on the back of a business card that read: H. Limeburg—Garbage Cans of All Descriptions. Photographs of my parents’ honeymoon in Niagara Falls, 1946: my mother sitting nervously on top of a bull for one of those funny shots that are never funny, and a sudden sense of how unreal the world has always been, even in its prehistory. A drawer full of hammers, nails, and more than twenty screwdrivers. A filing cabinet stuffed with canceled checks from 1953 and the cards I received for my sixth birthday. And then, buried at the bottom of a drawer in the bathroom: the mono-grammed toothbrush that had once belonged to my mother and which had not been touched or looked at for more than fifteen years.

The list is inexhaustible.

It soon became apparent to me that my father had done almost nothing to prepare himself for his departure. The only signs of the impending move I could detect in the whole house were a few cartons of books—trivial books (out of date atlases, a fifty-year-old introduction to electronics, a high school Latin grammar, ancient law books) that he had been planning to give away to charity. Other than that, nothing. No empty boxes waiting to be filled. No pieces of furniture given away or sold. No arrangements made with a moving company. It was as though he had not been able to face it. Rather than empty the house, he had simply willed himself to die. Death was a way out, the only legitimate escape.