Post-40 Bloomers: “Late” According to Whom?

Click here to read about “Post-40 Bloomers,” a new monthly feature at The Millions.

1.
In answer to a question at the Clarkesville Writers Conference in 2010 about how his life has changed since he’s achieved literary success, William Gay said, “If I hadn’t wanted to be a writer so much, I’d probably still be married […] It was like being Pa Ingalls in ‘Little House on the Prairie,’ and then suddenly I was going to writers’ conferences and that kind of stuff.  It was pretty jarring, to be honest about it.”

Gay was 55 years old, in 1998, when his first stories were published in the Georgia and Missouri Reviews. An editor at the Missouri Review who had publishing house connections asked if he had a novel, and he did; in 1999, Gay’s first novel The Long Home was published by a small press in Denver. He’d been writing since he was 15 years old. In the intervening years, he’d been in the Navy, lived in New York and Chicago for short periods of time working in factories, then returned to his birthplace of Lewis County, Tenn., where he worked many years as a construction worker, carpenter, and house painter. He has lived in Hohenwald, Tenn., five miles from where he was raised in a sharecropper’s cabin, for some 30 years now.

Gay’s stories have appeared in Harper’s, GQ, The Atlantic, Southern Review, and the Oxford American, among others, and have been widely anthologized. He has published two additional novels, Provinces of Night and Twilight, both to critical acclaim. (Provinces of Night was made into a movie, Bloodworth, starring Kris Kristofferson, in 2010). He has been referred to as “the Faulkner of Tennessee”—high praise for someone who cites Faulkner as the writer about whom he feels this way: “Sometimes you read something so good that you want to break your pencils… you feel sad because you know you’ll never be that good […] but at the same time you feel good because someone else did it and you can read it, it’s in the world.” Critics place Gay’s work firmly in the tradition of the Southern Gothic, with Faulkner and Thomas Wolfe (one of his earliest influences), Flannery O’Connor and Carson McCullers. He is also often compared to Cormac McCarthy (the epigraph for Provinces of Night is from McCarthy’s Child of God)—if for no other reason because of his omission of quotation marks around dialogue: “If you don’t have the quotes, it’s just more natural to me, it’s just part of the narrative. Also, when I read The Orchard Keeper I noticed that Cormac McCarthy didn’t use quotes either; so I figured it was okay.” (In his review of The Long Home in 1999, Tony Earley suggested that Gay was in fact overly imitative of McCarthy to his detriment.)

2.
“You Southerners. I’ve been here for 15 years, and I’ll never understand you,” says young Fleming Bloodworth’s English teacher, Mr. Spivey, in Provinces of Night.  He is a lonely man, and a cripple, but is offering to “help” the boy (in whom he sees a burgeoning intelligence) through his family troubles. “We do just fine on our own,” Fleming replies. So Gay establishes the sense that the South is a world unto its own, that the outsider will always have limited access, will never know. Reading Gay you get the sense that he wants you to simultaneously live in his world but also respect its sacred ground from your proper place (even watching him read at the Clarksville Conference on YouTube felt a bit voyeuristic). Like Spivey, I find myself deeply drawn to the tragedies and ecstasies of rural Southern life, and yet not quite worthy of full access, of the kind of ownership that as readers we want to claim when we love certain books.

For better or for worse, I experience Gay’s vision and talents as transcendent of regional bounds; unlike the reviewers at Publisher’s Weekly, who wrote that his 2002 story collection I Hate to See That Evening Sun Go Down “confirms his place in the Southern fiction pantheon,” I would not include the word “Southern” in that assessment, if it is meant in some way to put limits on the emotional and spiritual reach, or literary prowess, of Gay’s fiction. Such valuations needn’t, at any rate, represent either/or delineators; while Gay himself might prize being considered among the Southern greats, his stories of desolation and beauty—brimming, yes, with the familiar Gothic elements of violence and darkness of hearts—feed and trouble our souls, whether or not we come to the text already knowing the “timeless tolling of whippoorwills […] both bitter and reassuring,” or have passed ugly nights in a honkytonk, or keep a rifle or a pistol (or both) under the bed (as most of Gay’s characters do). “You need to know what a man’s capable of.  You need to know what things cost,” says a character in the story “Crossroads Blues,” and this for me captures Gay’s literary-existential universe. To this reader, Gay is essentially a romantic writer, who sees the full range of humanity’s nobility and evil in the doings and beings of his mid-century rural Tennessee—bootleggers, veterans, farmers, carpenters, pimps, whores, fathers and sons and murderers and thieves (especially), squatters, musicians, porch-rockers, drifters, and hunter-gatherers. “Well,” said Gay, both shrugging and off and enjoying the comparison, “I guess Tennessee needs a Faulkner.”

3.
But back to those rifles and pistols.

If you are new to Gay, you might do well to start with his short stories, collected in I Hate to See That Evening Sun Go Down (The Free Press, 2002) and also in a slim, self-published (or locally-published, it’s not quite clear) volume of just two stories called Wittgenstein’s Lolita. A murder lurks in the recesses of every story—often by gunfire, though not always; sometimes homicide, not infrequently canicide. Gay likes the murder as a secret that a person carries around like a talisman, a confession that emerges late in the story: You need to know what a man’s capable of. But Gay manages—without trivializing the act of murder exactly (though the sheer frequency of it does give a non gun-toter pause)—to make each story, each life, about much more, about something other, than moral judgment. In Gay’s universe—in his landscape that is at once wild and wasted and Arcadian, where scoundrels bury their gold in fruit jars, and both the guilty and the innocent vanish from the face of the earth without a trace—a man kills for a clear reason, or for no apparent reason.  Either way, a dark, compelling mystery brews.

For Gay, the killing itself seems to be both the least arresting, and the least verifiable, of acts: In “A Death in the Woods,” a woman’s lover is found dead in the nearby forest, the death ruled a suicide.  Her unknowing husband puts the pieces together, then confronts her:
 “What made him do it? Did he get in over his head and you brushed him off? Did he break it off and you were about to tell his wife? Or did you shoot him yourself?

She went on serenely packing clothes […] I sort of got the impression that that sheriff thought you knew a lot more than you were saying. Perhaps you did it yourself.”
In “The Paperhanger,” a disturbed man confesses to his former employer that, years before, he killed his wife (and dug up a grave in which to toss her body) after learning of her affair with her boss.
 The doctor’s wife didn’t say anything. She just watched him.

A grave is the best place to dispose of a body, the paperhanger said. […] A good settling rain and the fall leaves and you’re home free. Now that’s eternity for you.

Did you kill someone, she breathed. Her voice was barely audible.

Did I or did I not, he said. You decide. You have the powers of a god. You can make me a murderer or just a heartbroke guy whose wife quit him. What do you think? Anyway, I don’t have a wife. I expect she just walked off into the abstract […]
And in “Wittgenstein’s Lolita,” Rideout, whose wife cheated on him, and Rebekah, whose husband beats her, begin an affair. They tell each other their sad stories: “In time to come Rideout would decide that everything that happened grew out of the stories they told each other […] Threads from one tale crept to another and bound them as inextricably as a particular sequencing of words binds teller to tale to listener.” Rideout tells Rebekah that his wife and her lover were found dead in the woods. The lover’s wife later brought out a letter her husband had sent to her describing a murder-suicide pact the two lovers had planned, since the wife wouldn’t give him a divorce.
Or maybe, [Rebekah] said.

Or maybe what?

Maybe Ingraham did write the note and send it to her but then changed his mind. Wised up and wasn’t going to use it. Maybe she kept the note and did it herself.

Rideout shook his head […] I told you the story, he said.

You told me a story with too many possible endings, she said. She was smiling at him. Maybe it happened just the way you said. Or maybe she did it. Or maybe you wrote her the letter and killed them yourself.
Too many possible endings. Too many threads and tales. If I killed someone, what does it mean? What does it make me? If I am lying, what does it matter? What if you did it? Could you have done it? No one in Gay’s stories really deserves to live, and yet some do; as for those whose lives have been brutally abbreviated, why, the reader wonders disturbingly, should we care? What do we really know, or believe, about the people with whom we are intimate? How do we decide what is true; or do we decide at all?

4.
Gay’s women shoot to kill, too; although I won’t get into that, because, well, it would spoil the stories, violate the secrets. Mostly the ladies of Lewis County are cold-hearted and restless, whores and heartbreakers; and a man can’t live without them. The paperhanger’s employer, the wife of a wealthy doctor,
flirted with him, backed away, flirted again. She would treat him as if he were a stain on the bathroom rug and then stand close by him while he worked until he was dizzy with the smell of her, with the heat that seemed to radiate off her body. She stood by him while he knelt painting baseboards and after an infinite moment leaned carefully the weight of a thigh against his shoulder […] He laughed and turned his face into her groin. She gave a strangled cry and slapped him hard […] You filthy beast, she said.
When making love to his cheating wife in “A Death in the Woods,”
Marvelously, his hand passed through [her naked breast] into nothing, past the brown nipple and the soft flesh and the almost imperceptible resistance of the rib cage and into a vast gulf of space where winds blew in perpetuity and the heart at its center was seized in bloody ice […] she was a ghost, less than that, like nothing at all.
It is not uncommon for Gay’s women characters to agree to have sex with their jilted, supplicating ex-husbands/boyfriends for money; in each case it is a crossroads, a test failed, a moment of reckoning. It is the moment when a man realizes he’s been looking for love in the wrong place.

Interestingly, the final story of I Hate to See That Evening Sun Go Down portrays a profoundly beautiful, albeit tragic and forbidden, love between a man and a woman.  Here, the woman is given to us as courageous and fully human:
He thought for a moment her eyes looked frightened then he saw that more than fear they showed confusion. She looked stunned, as if life had blindsided her so hard it left her knees weak and the taste of blood in her mouth. He wanted to cure her, save her, jerk her back from the edge as she’d tried to do for him.
We note the hard turn in Gay’s depiction of a female character, and yet we are not jarred by it; his reverence for Woman and for love of Woman has been there all along, but buried deep and seen through the unlovely distortions, the darkened lens, of a romantic whose guts have bled nearly dry.

5.
The only divine laws in Gay’s Tennessee are those of the natural world, both harsh and merciful. A vast stretch of wild acreage called The Harrikin (the name originated from “hurricane” after a storm ripped through the place in the ’30s) features prominently in the action and in the characters’ inner landscapes. Company-owned and once mined for iron ore at the turn of the century, by the ’20s and ’30s the iron ore dried up and the work with it. Shacks that served as living quarters for workers, mining machinery, a post office and a commissary, dangerous mine shafts—all of it was abandoned and never redeveloped or sold. “No one lived there, and there were miles of unbroken timber you couldn’t work your way through with a road map in one hand and a compass in the other” (from “Sugarbaby”). It’s a wilderness in every sense, a place to where characters flee when pursued, where fringe types have been forced to dwell provisionally; and it must be ventured and crossed en route to freedom, or at least the elusive idea of it. Finis Beasley, the old-timer in “Sugarbaby” who is fleeing the law because of a domestic dispute (guns, women, dogs), is someone who knows just what the Harrikin threatens and offers: “miles of uninhabited woods smothered in rain and darkness and he drew a small bitter comfort from it.”

And that bitter comfort sought by characters like Beasley—along with other old-timers who want nothing more than to hold on to what little they have and to die as they lived—is at the heart of Gay’s moral vision. In this hardscrabble world, the only sense of “right” that I can detect is rooted in dignity, the entitlement of independence after a long, hard life; what’s “wrong” in the world (the law, the government, and those who hold power therein) is how everything conspires against the stubbornness—Gay might say moral core, or staying power—of an imperfectly decent man. If ever there was an author that, say, a liberal politician representing urban America might like to read for an inside-out understanding of backwoods libertarianism, Gay just might be the one. The law isn’t working for these folks, it is primarily a tool of dispossession and greed; when faced with a choice—be stripped of what matters to you and keep what doesn’t, or else throw everything over—a man behaves in extreme ways.

6.
Critics of Gay cite his sometimes high Latinate prose, which we see mostly in passages where consciousness and the natural world layer together, as “overinsistent” and “self-conscious” (Charles D’Ambrosio, Paste Magazine). For example:
Here the weary telluric dark past and present intersected seamlessly and he saw how there was no true beginning or end and all things once done were done forever and went spreading outward faint and fainter and that the face of a young girl carried at once within it a bitter worn harridan and past that the satinpillowed death’s head of the grave.
Regarding plot he has been said to “overplay his hand” (Richard Bernstein, New York Times). Art Winslow wrote in 2001 that Gay shared Wolfe’s and McCarthy’s “propensity to risk overrichness.” For some readers, yes, all this overage will be a turnoff, minimalists beware (although D’Ambrosio does praise Gay’s more colloquial prose, which often comes in the form of “keen” and “bleakly funny” dialogue).

For this reader, ultimately, “risking overrichness” is code for “desperately in love with words,” and “overplaying” the expression of a world view that sees high drama and profound connectedness in all things. In Gay’s hands, these add up to a book as a living, affecting, devastating thing; well worth both his risk and ours. It took 40 years for his world and his words to reach the rest of us.  Perhaps “late,” perhaps right on time. The patience that develops from such a journey is evident, however: at the Clarksville reading a woman said that she hoped his fourth novel, The Lost Country, publication of which has been delayed for over a year, would be published soon. Gay responded, simply, “Me, too.”

Click here to read about “Post-40 Bloomers,” a new monthly feature at The Millions.

1.
In considering why it took Giuseppe Tomasi di Lampedusa until the age of 58 to begin work in earnest on his one and only novel, the luminous masterpiece Il Gattopardo, or The Leopard, Julian Barnes wrote:
Lampedusa was afflicted with several handicaps (not so much to being a writer, but to being thrustful enough to dream of, and then achieve, publication): extreme shyness; enough money never to need take a job [he was a prince]; plus a sense that, as a Sicilian aristocrat, he came from an exhausted, irrelevant culture. There were other factors too, including a major nervous breakdown in his 20s, and a domineering mother.
The roots of such unthrustfulness notwithstanding, one laments whatever convergence of factors precluded Lampedusa from a more prolific literary career. I first fell in love with Il Gattopardo via Luchino Visconti’s sumptuous film version (I’d seen it three times in fact, before reading Lampedusa’s original). It is unusual for me to read a book after seeing the film adaptation, but I was aware that some had criticized Visconti for staying, believe it or not, too close to the novel. I was thus eager to read it, and it has become, like the film, among my very favorites.

One indisputable factor that deprived us of more opportunities to luxuriate in Lampedusa’s gifts was a diagnosis of lung cancer in the spring of 1957, at age 60. The diagnosis came just a few months after he finished the novel. He had two publisher rejections already in hand, a third would arrive weeks before he died in July of that year. The author note of the Pantheon edition goes as far as to say that this third rejection came from an Italian editor who told him that his novel was ”unpublishable”—that Lampedusa, in other words, died with that declaration stamped upon his late-blooming artistic soul.

2.
One wonders just how shaped Lampedusa was by his exhausted, irrelevant culture, as he in fact lived a life highly atypical of a Sicilian of his era: influenced by his mother’s cosmopolitan bent, he was educated in Rome, read Latin and Greek, spoke German and French, and (almost unheard of at that time) eventually studied English. He served briefly as a lieutenant in the army during World War I and was imprisoned in a POW camp in Hungary. After the war, he traveled throughout northern Italy and Europe, and while visiting his uncle in England — of whose literature and culture he became (scandalously, for a Sicilian) enamored—he met Alexandra “Licy” Wolff Stomersee, a Latvian aristocrat and intellectual who studied psychoanalysis. The couple wed at Riga in 1932, in the Orthodox Church—another shocking departure from Sicilian cultural tradition—but eventually they lived apart, after his mother (domineering, yes, although some accounts additionally deem her “eccentric” and “open-minded”) forced her only son to choose between the two women. Licy was apparently no match for Signora Beatrice.

He spent the late years of the Second World War near the coastal town of Capo d’Orlando in Messina, with his mother and cousins, where he also reunited with his wife. After his mother died in 1946, Giuseppe and Licy returned to Palermo, where Lampedusa lived out his mature years, doing very little, strictly speaking: according to Barnes (whose source is David Gilmour’s biography, The Last Leopard), “on a typical day, he might first visit the bookshop and cakeshop, then sit reading in a cafe for hours, return home for tea and buns, and perhaps go out to the film club in the evening.” While most accounts confirm Lampedusa’s extreme taciturnity—a most “shut in” personality, someone you “met but did not know”—it was during these years that he began meeting regularly with a group of young intellectuals to discuss French and English literature.

3.
What more can I say that has not been said about this beautiful novel? In 2008, for The Leopard’s 50th anniversary—for yes, obviously and thankfully, it was eventually published, in 1958, the year after Lampedusa’s death—Rachel Donadio wrote a wonderful essay for The New York Times which I recommend and refer you to for your basic plot and historical context. Donadio also describes an event that year at NYU at which Lanza Tomasi, a younger cousin whom Lampedusa adopted as a son (presumably the autobiographical seed for the character Tancredi Falconeri, beloved nephew to our main character, il gattopardo himself, Don Fabrizio Prince of Salina) spoke of class divisions in the novel—essentially two classes, nobility and peasantry—as “unredeemable.” And yet, Lanza said, like all great novels, The Leopard transcends such boundaries. Reading it, “no one believes he’s the lower class,” Lanza said. The “miracle” Lampedusa produced in this novel is that “everyone believes he’s the prince.”

Everyone, indeed—even this Korean American woman living in New York City circa 2012. One’s love for Il Gattopardo is nothing if not a love for Don Fabrizio, a lusty middle-aged nobleman, the last of his kind at a time of social and geopolitical upheaval, with a passion for mathematics and astronomy, a soft spot for beauty and charisma, and a “certain energy with a tendency toward abstraction, a disposition to seek a shape for life from within himself and not what he could wrest from others.” He is a character with whom anyone who has found herself cultivating an independent soul, by choice or by necessity, feels an intimacy.

4.
And so, it is not just with interest, but with tender fidelity, that we follow Don Fabrizio’s affecting evolution from irritable dreamer to wistful relic. Early in the novel, as both political and familial disturbances encroach—the novel opens in 1860, as the war hero Garibaldi is gathering rebel volunteers to overthrow the Bourbon King for the cause of risorgimento, or the unification of Italy—Don Fabrizio considers “the endless little subterfuges he had to submit to, he the Leopard, who for years had swept away difficulties with a wave of his paw.” Without yet a vision for how to cope, how to move along with his times, he turns, as always, to the comfort, the “morphia,” of the skies:
The stars looked turbid and their rays scarcely penetrated the pall of sultry air. The soul of the Prince reached out toward them, toward the intangible, the unattainable, which gave joy without laying claim to anything in return; as many other times, he tried to imagine himself in those icy tracts, a pure intellect armed with a notebook for calculations: difficult calculations, but ones which would always work out. “They’re the only really genuine, the only really decent beings […] who worries about dowries for the Pleiades, a political career for Sirius, matrimonial joy for Vega?”
At this point, the Prince is primarily worried about domestic matters—the gradual but inevitable disintegration of his royal wealth into the hands of the new money classes. He is also worried about his sweet but unsophisticated daughter Concetta, who is in love with her dashing cousin Tancredi (Alain Delon in Visconti’s film version), whose fortune was squandered by the Prince’s brother-in-law and in whose future, political and social, the Prince sees great things. And he is worried for Tancredi’s impending engagement, around which the bulk of the novel revolves—to the enchanting Angelica (a young Claudia Cardinale, who else?), whose father, Don Calogero di Sadera, is exemplary of these crude rags-to-riches merchant classes in whose hands the future of Sicily, not to mention great sums of wealth, seem to lie.

But later, as the lovely Angelica and the Sedara family become fixtures in his life, as Tacredi’s future solidifies with the assurance of Sedara’s wealth, and as a unified Italy dominated by power (not nobility) materializes as a foregone conclusion, the Prince
found an odd admiration growing in him for Sedara’s qualities […] he began to realize the man’s rare intelligence. Many problems that had seemed insoluble to the Prince were resolved in a trice by Don Calogero […] he moved through the jungle of life with the confidence of an elephant which advances in a straight line, rooting up trees and trampling down lairs, without even noticing scratches of thorns and moans from the crushed.
The Prince is not exactly resigned, not exactly accepting; but neither is he self-deluding. He faces the coming reality with neither self-pity nor false optimism. He is il gattopardo—regal in the hot sun, dignified, elegant, weary, solitary. Wise to threats but unmoved, a creature of both survival and indifference. When the Secretary to the Prefecture entreats the Prince to represent Sicily in the new Senate, he responds with a lengthy speech, at once fiery and aching with melancholy, as if all the stages of grief have collapsed into one gorgeous oratorial moment, saying of himself, and of men like him,
We are old, Chevalley, very old. For more than twenty-five centuries we’ve been bearing the weight of a superb and heterogeneous civilization, all from outside, none made by ourselves, none that we could call our own. […] I don’t say that in complaint; it’s our fault.

Sleep, my dear Chevalley, sleep is what Sicilians want, and they will always hate anyone who tries to wake them […]

This violence of landscape, this cruelty of climate, this continual tension in everything, and these monuments, even, of the past, magnificent yet incomprehensible because not built by us and yet standing around like lovely mute ghosts; all those rulers who landed by main force from every direction, who were at once obeyed, soon detested, and always misunderstood, their only expressions works of art we couldn’t understand and taxes which we understood only too well and which they spent elsewhere: all these things have formed our character, which is thus conditioned by events outside our control as well as by a terrifying insularity of mind […]

I belong to an unfortunate generation, swung between the old world and the new, and I find myself ill at ease in both […] but I am without illusions; what would the Senate do with me, an inexperienced legislator who lacks the faculty of self-deception.
5.
Edward Said, writing about The Leopard in (his own late, last work) On Late Style: Music and Literature Against the Grain, characterized Don Fabrizio as
in effect the last Lampedusa, whose own cultivated melancholy, totally without self-pity, stands at the center of the novel, exiled from the continuing history of the 20th century, enacting a state of anachronistic lateness with a compelling authenticity and an unyielding ascetic principle that rules out sentimentality and nostalgia.
If I am reading Said correctly, he is associating lateness with both authenticity and asceticism, as well as a cultivated melancholia and exile. I prefer these associations to Barnes’s mere “unthrustfulness,” which Barnes (or perhaps the biographer Gilmour) in turn ties to exhaustion, irrelevance, reticence, nervousness, and submissiveness; for Said’s more appreciative assessment of “anachronistic lateness” applies not only to Lampedusa, but, it seems to me, to many of the late-life bloomers we’ve seen in this series; and to many of the artists I personally most admire.

Click here to read about “Post-40 Bloomers,” a new monthly feature at The Millions.

Walker Percy, author of the 1962 National Book Award-winning novel The Moviegoer, believed in the power of film on many levels — as a means of escape, as the unifier of cultural experience, as a metaphor for all the ways we tell each other stories. And in fact his own life story had the kind of arc that could have been pulled straight from a movie of just about any era. Perhaps that’s why he identified with the medium, perhaps that’s why he found both hope and despair in it.

Percy was born in Birmingham, Alabama in 1916, the oldest of three boys. When he was 14 his father, LeRoy Walker Percy, shot himself — as had his grandfather the year after he was born. His mother took the boys to spend a year with their grandmother before moving on to Greenville, Mississippi, where they all moved in with LeRoy Percy’s cousin, William Alexander Percy. Two years later Martha Percy was killed when her car plunged into a creek, and Uncle Will, as he was known to the boys, adopted all three brothers: Walker, Leroy, and Phinizy.

Will Percy was something of a Renaissance man; a lawyer, poet, plantation heir, and progressive activist, he was by all reports devoted to the boys and their education. He had an enormous library, which he encouraged them to explore, and it was in Greenville that Walker Percy developed the habit of inquisitive, investigative reading that would shape a lifetime of work. Uncle Will also introduced Walker to Shelby Foote, a neighborhood boy his own age, and the two hit it off immediately. (Foote went on to become a successful writer and historian himself; his trilogy The Civil War: A Narrative was the basis for Ken Burns’ 1990 documentary.) Their deep friendship and mutual encouragement sustained both writers’ careers and lasted until Walker’s death.

Walker attended the University of North Carolina at Chapel Hill, as did Foote, two years behind him. He then went on to New York, to Columbia College of Physicians and Surgeons, to study pathology. There he began to feel the first pricklings — a term he would use often in his fiction — of the melancholia that was the ruin of his father and grandfather. He responded by initiating several years of psychotherapy and the escapist moviegoing habit that would last a lifetime. Years later, describing his love of the movies to Robert Coles in the New Yorker, he pinpointed those days as the beginning of his consciousness as a novelist, even though he had no desire, at the time, to write:
I think at the movies I was getting to know how people looked at the world, what they thought — the way a doctor does. The movies are not just fantasies; for a lot of people they provide important moments, maybe the only point in the day, or even the week, when someone — a cowboy, a detective, a crook — is heard asking what life is all about, asking what is worth fighting for, or asking if anything is worth fighting for.
Percy’s medical career was cut short in 1942, when he contracted tuberculosis six months into an internship at Bellevue Hospital. He spent the next two years recovering in a sanatorium in the Adirondacks, observant and restless as ever but largely confined to bed. While both his brothers and his best friend were serving their country honorably, he was flat on his back, dramatically detached from action of any kind. Percy had always been somewhat reserved — unsurprising for a boy who had sustained such huge losses so early. In the hospital, cut off from friends and family and any feeling of connection to world events, he turned further inward, and, as always, found escape in books. Rather than medical texts, though, Percy picked up Kierkegaard and Dostoyevsky, and then Camus, Sartre, Thomas Mann, Kafka, and Tolstoy. The answers he was seeking, he realized, were not necessarily to be found in science, and the questions he was forming were new as well. As he would later explain in an essay titled “From Facts to Fiction” in his collection Signposts in a Strange Land,
What began to interest me was not so much a different question as a larger question, not the physiological and pathological processes within man’s body but the problem of man himself, the nature and destiny of man; specifically and more immediately, the predicament of man in a modern technological society.
Percy returned to Columbia in 1944 as an instructor, but relapsed within a couple of months, this time ending up at a sanatorium in Connecticut. He went home to Greenville a year later and looked for a place to settle down, driving out to Santa Fe with Shelby Foote but returning a few months later. In 1946 he married Mary Bernice Townshend, whom he had met five years earlier while working over the summer at a Greenville clinic, and the two moved to a summer place of Uncle Will’s in Sewanee, Tennessee. Percy had grown up nominally Presbyterian, but for some time had been feeling the need to solidify and centralize his faith. Six months after their marriage, he and his wife converted to Catholicism, a decision that would deeply inform his writing and thinking for the rest of his life. In 1947, when Percy was 31 years old, they moved to a furnished house in New Orleans. Its owner, the philosopher Julius Friend, had amassed a large library, and again, Percy was able to further his autodidactic ethical education. He never returned to the practice of medicine, and instead devoted himself to reading: philosophy, sociology, psychiatry, and semiotics.

Percy immersed himself deeply in his studies. A modest inheritance enabled him to spend his days reading widely and methodically, living the life of a gentleman scholar. In the fall of 1954, he published his first essay in Thought, the Fordham University quarterly, titled “Symbol as Need.” It posited semiotics as a discipline more dependent on the spiritual than the scientific; that symbolization is not a biological need, but a social activity. He followed it two years later with the dense, technical, “Symbol as Hermeneutic in Existentialism: A Possible Bridge from Empiricism” in Philosophy & Phenomenological Research. Percy was 40 years old, fascinated by states of consciousness, existential anxiety, ontology and its relation to his faith, and the mystery of what he called “the zone of the other.” He began publishing scholarly articles regularly, but all the while considering other, more accessible ways to frame his thoughts.

Shelby Foote had published his first novel, Tournament, in 1949, and in the course of their lively correspondence he never stopped encouraging — and goading — Percy to move on to fiction. Percy did, in fact, complete two novels that would never see print; the first collected a series of rejections, and the second he never bothered sending out. In the meantime he published philosophical essays, book reviews, and articles. But then in 1958, at age 44, he started work on what would become The Moviegoer, and suddenly everything fell into place. As Percy describes it:
I can only report that something did happen and it happened all of a sudden. Other writers have reported a similar experience. It is not like learning a skill or a game at which, with practice, one gradually improves. One works hard all right, but what comes, comes all of a sudden and as a breakthrough. One hits on something… It is almost as if the discouragement were necessary, that one has first to encounter despair before one is entitled to hope.
The Moviegoer narrates a few days in the life of Binx Bolling, a disaffected young New Orleans man on the eve of his 30th birthday and on the brink of growing up. Describing it in a few words is an empty exercise — this is a novel of nuance and inference, about unarticulated feelings, the fear of malaise, and the life force that simply will not be denied. Percy was thinking hard about Kierkegaard, especially his postulation in Either/Or that “Boredom is the root of all evil… The gods were bored; therefore they created human beings.” His exploration of the fault lines between alienation and engagement in The Moviegoer is both strange and exhilarating, with moments of stunning beauty. Percy sets his readers up to refute the assumptions he’s handed them: Bolling is a self-identified outsider yet he’s very much in the world, and while he goes to the movies to escape, at the same time they bring him to life. There is a moment at a drive-in when Binx is watching a Western — sitting on the warm hood of a car in the company of a new girlfriend and his beloved, disabled half-brother Lonnie — that made me feel as alive as any words on a page ever have:
A good night. Lonnie happy (he looks around at me with the liveliest sense of the secret between us; the secret is that Sharon is not and never will be onto the little touches we see in the movie and, in the seeing, know that the other sees — as when Clint Walker tells the saddle tramp in the softest easiest old Virginian voice: “Mister, I don’t believe I’d do that if I was you” — Lonnie is beside himself, doesn’t know whether to watch Clint Walker or me), this ghost of a theater, a warm Southern night, the Western Desert and this fine big sweet piece, Sharon.
He was nearly 45 when the book was published. Sales were initially slow and reviews were scattered, but the following year it went on to win the National Book Award for fiction, beating out Catch-22, Franny and Zooey, and Revolutionary Road. Five years later he published his second novel, The Last Gentleman, which introduced Will Barrett, another of what Robert Coles referred to as Percy’s “anguished pilgrims.” Barrett is also Southern, also chronically detached — the novel’s opening finds him in New York’s Central Park, spying on people through a telescope — and he’s also prone to fugue states, although his are medical in nature, not cinematically induced. He too undertakes an odyssey in the process of connecting with the world, although his covers more physical and less emotional ground than Binx Bolling’s; it’s a good book, but The Moviegoer would have been a hard act to follow.

Still, Percy had become, irrevocably, a novelist. He took the job seriously, sitting down to write in his office over his daughter’s bookstore every day without fail, and when Foote, his original cheerleader, was floundering with his last novel, Percy cheerfully dispensed advice and encouragement. He never stopped writing, going on to publish four more novels — Love in the Ruins (1971), Lancelot (1977), The Second Coming (1980), and The Thanatos Syndrome (1987), and several collections of his essays, including The Message in the Bottle (1975), Lost in the Cosmos: The Last Self-Help Book (1983), and the posthumous Signposts in a Strange Land (1991). All his work, fiction and nonfiction, was about seeking in one form or another — seeking connection, seeking involvement, seeking God in the everyday. While he never had another hit like The Moviegoer turned out to be, he was unwavering in his regard for the truth. While he complained to Foote that he had been pigeonholed as a “Christian Existentialist,” it also seemed to please him at least a little.

As the real-life version of an orphan boy from some kind of dark fairy tale, Percy must have loved the promise held by the narrative arc of the movies. You entered the dark theater and two hours later all would be revealed, all would be redeemed, and the lights would go up. In fact, his life did turn out well. He discovered what he loved to do when he was old enough to do it well and realized enough success to keep at it, and was able to stay true to his precepts throughout. Nobody else important left him: he married well, his daughters and grandchildren stayed close by, Foote remained a treasured friend — and was with his family at his bedside when he died — and he seemed to remain on fine terms with his God throughout. Walker Percy’s was a good tale, well told. As he wrote in 1966,
Perhaps the only moral to the story is that a serious writer, or any other artist for that matter, is a peculiar bird who has to find his own way in his own time and who had better be left alone to do so.
Lights up.

Bonus Link: Living Out the Day: The Moviegoer Turns Fifty