While the staff members think in terms of good or bad codes – how well everyone did what they were supposed to do, whether the patient responded or not – I think in terms of good or bad deaths.
Bad deaths are ones with the manager of a hotel as next of kin, or the cleaning woman who found the stroke victim two weeks later, dying of dehydration. Really bad deaths are when there are several children and in-laws I have called in from somewhere inconvenient and none of them seem to know each other or the dying parent at all. There is nothing to say. They keep talking about arrangements, about having to make arrangements, about who will make arrangements.
Gypsies are good deaths. I think so. . . the nurses don’t and security guards don’t. There are always dozens of them demanding to be with the dying person, to kiss them and hug them, unplugging and screwing up the TVs and monitors and assorted apparatus. The best thing about gypsy deaths is they never make their kids keep quiet. The adults wail and cry and sob but all the children continue to run around, playing and laughing, without being told they should be sad or respectful.
Good deaths seem to be coincidentally good Codes – the patient responds miraculously to all the life-giving treatment and then just quietly passes away.
From Lucia Berlin’s short story “Emergency Room Notebook, 1977.”
At the end of Cormac McCarthy’s novel Suttree, I mean?
Look, before we go any farther, let’s be clear—this little riff is intended for those who’ve read the book. Anyone’s welcome to read this riff of course, but I’m not going to be, y’know, summarizing the plot or providing an argument that you should read Suttree (you should; it’s great)—and there will be what I suppose you’d call spoilers.
So anyway—Does Suttree die at the end of Cormac McCarthy’s novel Suttree?
This question percolated in the background of my brain as I revisited Suttree this month via Michael Kramer’s amazing audiobook version (I also reread key sections—especially the last), in large part because of comments made on my 2010 review of the novel.
The first comment suggesting that Suttree dies at the end of the novel came in 2012 from poster “Jack foy,” who suggested that Suttree “has died in the boat and that it is his corpse cariied [sic] from there and his spirit and not his body hitching a ride at the finale.”
Earlier this year, a commenter named Julie Seeley responded to Jack foy’s idea; her response is worth posting in full:
I kind of agree that Suttree dies at the end also–or at least there are a lot of indications that the ending is meant to be ambiguous. Suttree reflects on his life, saying something to the effect of “I was not unhappy.” He visits his own houseboat and finds the door off and a corpse in his bed. A driver picks him up and says, “Come on,” even though Suttree had never even stuck out his thumb to hitch-hike It feels oddly similar to Dickinson’s “Because I could not stop for Death, He kindly stopped for me.” All of the scenery whizzing by faster and faster does feel like (sorry for the cliche) his life sort of flashing before him. This was a thought-provoking novel that I am looking forward to reading again soon.
Julie Seeley’s analysis is persuasive and her connection to Dickinson is especially convincing upon rereading the book’s final paragraphs. In my Suttree review, I argued that the book is a synthesis of American literature, tracing the overt connections to Faulkner and Frost, Poe and Cummings, Ellison and Steinbeck, before laundry listing:
…we find Mark Twain, Herman Melville, Ernest Hemingway, Walt Whitman, Emerson and Thoreau, Emily Dickinson, and William Carlos Williams, to name just a few writers whose blood courses through this novel (even elegant F. Scott Fitzgerald is here, in an unexpected Gatsbyish episode late in the novel).
Revisiting Suttree this month I found myself again impressed with McCarthy’s command of allusion and reference. Its transcendentalist streak stood out in particular. (Or perhaps more accurately, I sensed the generative material of the American Renaissance writers filtered through the writers that came before Suttree). But one American Renaissance writer I failed to name in my original review was Dickinson’s (near) contemporary Nathaniel Hawthorne, whose work of course filters through all serious American novels. There are plenty of echoes of Hawthorne in Suttree—Hawthorne’s tales in particular—but it’s the way that Hawthorne ends his tales that interests me here. Like the dashes that conclude many of Dickinson’s poems (including “Because I could not stop for Death”), Hawthorne’s conclusions are frequently ambiguous. Like the conclusion of Suttree.
So: Does Suttree die at the end of Cormac McCarthy’s novel Suttree?
Well, wait. Let’s go back to the beginning. Of the novel, I mean. Like I said, I’d had this question buzzing around in the back of my head as I revisited the book.
So, the beginning. Well, I’d forgotten that Suttree had a twin brother who had died at birth. The twin resurfaces a few times in the text, and there’s even a scene in the musseling section featuring a set of twins. Does Suttree’s twin brother’s death in infancy prefigure Suttree’s own death? How could it not? But—at the same time—hey, it’sambiguous if Suttree dies; should I have stated my answer to my own damn question earlier?—hey, at the same time, the twin brother’s death is not Suttree’s death sentence, right? It simply introduces a motif—the dead body. Continue reading “Does Suttree die? | A riff on Cormac McCarthy’s novel Suttree”→
What you felt stirring across the land… it was the equinox… green spring equal nights… canyons are opening up, at the bottoms are steaming fumaroles, steaming the tropical life there like greens in a pot, rank, dope-perfume, a hood of smell… human consciousness, that poor cripple, that deformed and doomed thing, is about to be born. This is the World just before men. Too violently pitched alive in constant flow ever to be seen by men directly. They are meant only to look at it dead, in still strata, transputrefied to oil or coal. Alive, it was a threat: it was Titans, was an overpeaking of life so clangorous and mad, such a green corona about Earth’s body that some spoiler had to be brought in before it blew the Creation apart. So we, the crippled keepers, were sent out to multiply, to have dominion. God’s spoilers. Us. Counterrevolutionaries. It is our mission to promote death. The way we kill, the way we die, being unique among the Creatures. It was something we had to work on, historically and personally. To build from scratch up to its present status as reaction, nearly as strong as life, holding down the green uprising. But only nearly as strong.
Only nearly, because of the defection rate. A few keep going over to the Titans every day, in their striving subcreation (how can flesh tumble and flow so, and never be any less beautiful?), into the rests of the folksong Death (empty stone rooms), out, and through, and down under the net, down down to the uprising.
In harsh-edged echo, Titans stir far below. They are all the presences we are not supposed to be seeing—wind gods, hilltop gods, sunset gods—that we train ourselves away from to keep from looking further even though enough of us do, leave Their electric voices behind in the twilight at the edge of the town and move into the constantly parted cloak of our nightwalk till
Suddenly, Pan—leaping—its face too beautiful to bear, beautiful Serpent, its coils in rainbow lashings in the sky—into the sure bones of fright—
Don’t walk home at night through the empty country. Don’t go into the forest when the light is too low, even too late. Don’t go into the forest when the light is too low, even too late in the afternoon—it will get you. Don’t sit by the tree like this, with your cheek against the bark.
From Thomas Pynchon’s Gravity’s Rainbow, pages 720-21.
We tend to pathologize the ultimate no—suicide—as a shameful failure, the worst kind of failure. The shame of not having assimilated into normative culture, of not bootstrapping the self into a legible narrative of success. Of being merely unable. Melville’s Bartleby teaches us this lesson all too well. Those around Bartleby can’t read his preference to merely not be as such. They want to know why he doesn’t want to be a good bureaucrat. And they string him up for it. But saying no can be an assertion of power, freedom and will, as Bartelby teaches us. The choice to merely not be is simply that. It frustrates everyone around it because it defies the most naturalized assumption in existence: that consciousness is a gift, a privilege, a precious unit of time not to be squandered or frivolously wasted. We are urged to make good with life.
But this attitude comes with the privilege of choices. One who can say that things can be different, that one only need to work a bit harder, shift her perception, to “be the change she wishes to see in the world” doesn’t wake up on Skid Row every morning, is not black in Baltimore or Ferguson, does not live in a body policed by the law and popular culture. Moreover, this attitude assumes that whatever prevents this different life, where one doesn’t have to say no, is conquerable, fixable. Often, the sensation that things cannot be different appears insurmountable. Whatever is assaulting you cannot be removed with a simple shift in perception and attitude.
Such is the dilemma of Yeong-hye in Han Kang’s The Vegetarian. The flap copy describes Yeong-hye’s turn towards vegetarianism as a decision, as does her tyrannical husband and everyone around her, but Yeong-hye’s plant-like turn is only a decision in the most technical sense. Yes, she does decide to become a vegetarian, but not because of preference, or political/ethical commitment. Yeong-hye’s vegetarianism is vital; for her, vegetarianism is her only out from the violent misogyny that she has been born into. But to also say that she wants death and, in turn, that Kang’s novel is a reconfiguration of the normative narrative of suicide would be a double injustice. I know nothing of South Korean culture, and I can only speak confidently of the misogyny that frames The Vegetarian because it is terrifyingly normal in the mouths of its narrators; the first injustice is that I only know this misogyny through western narratives. The second, to assert that Yeong-hye wants death, falls into the trap of romanticizing suicide. None of Yeong-hye’s life is decision, or choice, or freedom, except her desire to become more plant-like—even that is a stretch to say it is a desire. For Yeong-hye, a plant-like existence approaches a state of supreme serenity and disaffection from her world – a position where she cannot be read as a sexual being and, in turn, under the hands of a violent culture. Vegetarianism hangs the human body and self between what we understand and project onto the outside world as life and death. Vegetarianism asymptotically kisses death.
“The Grave of Lost Stories” by William T. Vollmann—
. . .for the terrible agony which I have so lately endured — an agony known only to my God and to myself — seems to have passed my soul through fire and purified it from all that is weak. Henceforth I am strong: — this those who love me shall see — as well as those who have so relentlessly endeavored to ruin me.
POE, to Mrs. Helen Whitman (1848)
IN THE GRAVE OF LOST STORIES there is neither day nor night, but a stupendous blackness shot through with corpuscles of fluorescence, like droplets of oil in water — an inalienable fact, of which the vulgar minds around him could not conceive. They were too busy writing anonymous articles about him (he knew that Griswold was behind most of it, but not all; there were so many envious scoundrels!) to ever comprehend that the light and dark of Plato’s cave might, indeed must mingle at the bottom of the universe, as they could see for themselves if they’d but look through a telescope whose power penetrated into the depths of the earth, beyond the graves that honeycombed the clay like the shafts of mines, so far beyond them as to leave them seeming shallow indeed, and the deeper shot the beams of that telescope, the more violently surged the gloom-rays through the eye-piece, staining the world black like bad old memories; but if it were possible to see through these swirling atoms, and the cosmos of Ether under them, then at last the darkness would seem to thicken and narrow into a gorge whose cliffs and stones were darkness coagulated into obsidian. Into this chasm no telescope could pierce. This was the center of the majestic circle of planets and suns — so extreme its gravitational attraction that light was swallowed in it forever. There was a stifling horror about the place, about which hovered the most vile and pestilential fumes; somewhere in this pit was Death itself unfolded. But in what form it revealed itself was unknown, because the gulf was roofed with the foliage of night-trees that leaned toward each other on all sides, gripping each other’s soft and flabby trunks with branches that terminated in claws, so that every tree gashed every tree to the heart, growing deeper and deeper into each other’s wounds until their agony could never end; from their pallid mushroom flesh bled drops of black sap that rained down into the darkness below, and their velvety leaves vibrated in pain, with a sound like a cloud of midges. –A narrow Path of Dead Tales passed through an arch of these leaves and branches, and then spiraled downward into the pit. At first the moistly disagreeable presence of the charnel vegetation polluted every breath, and icy droplets of tree-blood plashed down upon hands and shoulders, but then the descent steepened, so that it was necessary to hug the wall of the pit and feel one’s way sideways, and in the course of many downward revolutions the air became ever cooler and drier, like the stale atmosphere of mummy-caves. Meanwhile, however, the smell of mortality had increased, according to the cube of proximity to that concentrated vortex of corruption, the Grave of Lost Stories. –How pitiably foolish he had been, to imagine that his victims would have been reduced to marble-white skulls, to tibiae as clean as tusk- ivory, to ribs like bleached harps! –No, that would hardly be the Demon’s modus operandi. –So be it. He had looked upon such sights before. –Still, the foulness… which is why he concluded in his final poem that matter was a means, not an end. At that time he was working feverishly by lamplight, intoxicated with the solution of ciphers that unlocked his pages of darkness with great clicks, so that he did not have to think about how everything he had written would disgust him the next morning; and he went out to the dark black garden to walk to and fro, wearing a deep and narrow path in the snow as he worked out precisely how deep the Grave would have to be to hold those millions and millions of Stories whose white souls had risen upward like a snowstorm of dreamy unhappiness; well, of course the volume of the bodies would flatten with decomposition; therefore the required depth must be the quotient, but the full quotient, not the square root of the quotient; as to how tightly they could be packed into that death-house, their structure had to be considered; it was distinctly stated by all the authorities that Stories have skeletons, except for the very early embryos and abortions from those times when you wail in the night knowing that something has just been lost forever but not what, you will never know what because it is gone. Let us conceive these skeletons, then, to be composed of variegated vertebrae the hue and sheen of black crystal. Mrs. Osgood was moved by his white-skinned sadness and said ah, Mr. Poe, this country affords no arena for those who live to dream and he said do you dream? I mean sleeping dream? and she smiled and said oh yes Mr. Poe I am a perfect Joseph at dreaming, except that my dreams are of the Unknown and Spiritual and he said I knew it; I knew it by your eyes and for the first time he embraced her and she held his hand in hers so tenderly but all at once it seemed to him as if something black, steely- cold, cutting, had closed around his wrist and were pinching it to the bone, the frozen ache of it poisoned him, and the veins stood out on his white wrist; as his phalanxes and metacarpi shattered into chessmen he uttered a cry of agony so that she pulled her hand away and said you are ill, are you not, Mr. Poe? at which she became so beautiful to him, and he fell on his knees before her saying is the idea fixed in your head to leave me? as his little wife sat by obediently. Later he was seized with inspiration, and sat down hastily to write, but before he had gotten any farther than that weirdly metallic phrase the Grave of Lost Stories, it had already left him, and he sat groaning. Somewhere the Story was struggling desperately to breathe; she was smothering, and he could do nothing. In his life he had committed so many murders … Maybe he could save her. He wrote very quickly there is no day or night and heard the Story draw in a deep gasp of breath and begin sobbing with hysteria and weariness.
ZURICH, Switzerland, Monday, Jan 13- James Joyce, Irish author whose “Ulysses” was the center of one of the most bitter literary controversies of modern times, died in a hospital here early today despite the efforts of doctors to save him by blood transfusions. He would have been 59 years old Feb. 2.
Joyce underwent an intestinal operation Saturday afternoon at the Schwesternhaus von Rotenkreuz Hospital. For a time he appeared to be recovering. Only yesterday his son reported him to have been cheerful and apparently out of danger.
During the afternoon, however, the writer suffered a sudden relapse and sank rapidly. He died at 2:15 A.M. (8:15 P.M., Eastern standard time).
His wife and son were at the hospital when he died.
Hailed and Belittled by Critics
The status of James Joyce as a writer never could be determined in his lifetime. In the opinion of some critics, notably Edmund Wilson, he deserved to rank with the great innovators of literature as one whose influence upon other writers of his time was incalculable. On the other hand, there were critics like Max Eastman who gave him a place with Gertrude Stein and T.S. Eliot among the “Unintelligibles” and there was Professor Irving Babbitt of Harvard who dismissed his most widely read novel, “Ulysses,” as one which only could have been written “in an advanced stage of psychic disintegration.”
Originally published in 1922, “Ulysses” was not legally available in the United States until eleven years later, when United States Judge John Monro Woolsey handed down his famous decision to the effect that the book was not obscene. Hitherto the book had been smuggled in and sold at high prices by “bookleggers” and a violent critical battle had raged around it.
From James Joyce’s obituary in The New York Times (January 13, 1941). Read the rest.