Invisible Man Page 3

  The point now is that I found a home—or a hole in the ground, as you will. Now don’t jump to the conclusion that because I call my home a “hole” it is damp and cold like a grave; there are cold holes and warm holes. Mine is a warm hole. And remember, a bear retires to his hole for the winter and lives until spring; then he comes strolling out like the Easter chick breaking from its shell. I say all this to assure you that it is incorrect to assume that, because I’m invisible and live in a hole, I am dead. I am neither dead nor in a state of suspended animation. Call me Jack-the-Bear, for I am in a state of hibernation.

  My hole is warm and full of light. Yes, full of light. I doubt if there is a brighter spot in all New York than this hole of mine, and I do not exclude Broadway. Or the Empire State Building on a photographer’s dream night. But that is taking advantage of you. Those two spots are among the darkest of our whole civilization—pardon me, our whole culture (an important distinction, I’ve heard)—which might sound like a hoax, or a contradiction, but that (by contradiction, I mean) is how the world moves: Not like an arrow, but a boomerang. (Beware of those who speak of the spiral of history; they are preparing a boomerang. Keep a steel helmet handy.) I know; I have been boomeranged across my head so much that I now can see the darkness of lightness. And I love light. Perhaps you’ll think it strange that an invisible man should need light, desire light, love light. But maybe it is exactly because I am invisible. Light confirms my reality, gives birth to my form A beautiful girl once told me of a recurring nightmare in which she lay in the center of a large dark room and felt her face expand until it filled the whole room, becoming a formless mass while her eyes ran in bilious jelly up the chimney. And so it is with me. Without light I am not only invisible, but formless as well; and to be unaware of one’s form is to live a death. I myself, after existing some twenty years, did not become alive until I discovered my invisibility.

  That is why I fight my battle with Monopolated Light & Power. The deeper reason, I mean: It allows me to feel my vital aliveness. I also fight them for taking so much of my money before I learned to protect myself. In my hole in the basement there are exactly 1,369 lights. I’ve wired the entire ceiling, every inch of it. And not with fluorescent bulbs, but with the older, more-expensive-to-operate kind, the filament type. An act of sabotage, you know. I’ve already begun to wire the wall. A junk man I know, a man of vision, has supplied me with wire and sockets. Nothing, storm or flood, must get in the way of our need for light and ever more and brighter light. The truth is the light and light is the truth. When I finish all four walls, then I’ll start on the floor. Just how that will go, I don’t know. Yet when you have lived invisible as long as I have you develop a certain ingenuity. I’ll solve the problem. And maybe I’ll invent a gadget to place my coffee pot on the fire while I lie in bed, and even invent a gadget to warm my bed—like the fellow I saw in one of the picture magazines who made himself a gadget to warm his shoes! Though invisible, I am in the great American tradition of tinkers. That makes me kin to Ford, Edison and Franklin. Call me, since I have a theory and a concept, a “thinker-tinker.” Yes, I’ll warm my shoes; they need it, they’re usually full of holes. I’ll do that and more.

  Now I have one radio-phonograph; I plan to have five. There is a certain acoustical deadness in my hole, and when I have music I want to feel its vibration, not only with my ear but with my whole body. I’d like to hear five recordings of Louis Armstrong playing and singing “What Did I Do to Be so Black and Blue”—all at the same time. Sometimes now I listen to Louis while I have my favorite dessert of vanilla ice cream and sloe gin. I pour the red liquid over the white mound, watching it glisten and the vapor rising as Louis bends that military instrument into a beam of lyrical sound. Perhaps I like Louis Armstrong because he’s made poetry out of being invisible. I think it must be because he’s unaware that he is invisible. And my own grasp of invisibility aids me to understand his music. Once when I asked for a cigarette, some jokers gave me a reefer, which I lighted when I got home and sat listening to my phonograph. It was a strange evening. Invisibility, let me explain, gives one a slightly different sense of time, you’re never quite on the beat. Sometimes you’re ahead and sometimes behind. Instead of the swift and imperceptible flowing of time, you are aware of its nodes, those points where time stands still or from which it leaps ahead. And you slip into the breaks and look around. That’s what you hear vaguely in Louis’ music.

  Once I saw a prizefighter boxing a yokel. The fighter was swift and amazingly scientific. His body was one violent flow of rapid rhythmic action. He hit the yokel a hundred times while the yokel held up his arms in stunned surprise. But suddenly the yokel, rolling about in the gale of boxing gloves, struck one blow and knocked science, speed and footwork as cold as a well-digger’s posterior. The smart money hit the canvas. The long shot got the nod. The yokel had simply stepped inside of his opponent’s sense of time. So under the spell of the reefer I discovered a new analytical way of listening to music. The unheard sounds came through, and each melodic line existed of itself, stood out clearly from all the rest, said its piece, and waited patiently for the other voices to speak. That night I found myself hearing not only in time, but in space as well. I not only entered the music but descended, like Dante, into its depths. And beneath the swiftness of the hot tempo there was a slower tempo and a cave and I entered it and looked around and heard an old woman singing a spiritual as full of Weltschmerz as flamenco, and beneath that lay a still lower level on which I saw a beautiful girl the color of ivory pleading in a voice like my mother’s as she stood before a group of slaveowners who bid for her naked body, and below that I found a lower level and a more rapid tempo and I heard someone shout:

  “Brothers and sisters, my text this morning is the ‘Blackness of Blackness.’”

  And a congregation of voices answered: “That blackness is most black, brother, most black …”

  “In the beginning …”

  “At the very start,” they cried.

  “… there was blackness …”

  “Preach it …”

  “… and the sun …”

  “The sun, Lawd …”

  “… was bloody red …”

  “Red …”

  “Now black is …” the preacher shouted.

  “Bloody …”

  “I said black is…”

  “Preach it, brother …”

  “… an’ black ain’t …”

  “Red, Lawd, red: He said it’s red!”

  “Amen, brother …”

  “Black will git you …”

  “Yes, it will …”

  “Yes, it will …”

  “… an’ black won’t …”

  “Naw, it won’t!”

  “It do …”

  “It do, Lawd …”

  “… an’ it don’t.”

  “Halleluiah …”

  “… It’ll put you, glory, glory, Oh my Lawd, in the WHALE’S BELLY.”

  “Preach it, dear brother …”

  “… an’ make you tempt …”

  “Good God a-mighty!”

  “Old Aunt Nelly!”

  “Black will make you …”

  “Black …”

  “… or black will un-make you.”

  “Ain’t it the truth, Lawd?”

  And at that point a voice of trombone timbre screamed at me, “Git out of here, you fool! Is you ready to commit treason?”

  And I tore myself away, hearing the old singer of spirituals moaning, “Go curse your God, boy, and die.”

  I stopped and questioned her, asked her what was wrong.

  “I dearly loved my master, son,” she said.

  “You should have hated him,” I said.

  “He gave me several sons,” she said, “and because I loved my sons I learned to love their father though I hated him too.”

  “I too have become acquainted with ambivalence,” I said. “That’s why I’m here.”

  “Wha
t’s that?”

  “Nothing, a word that doesn’t explain it. Why do you moan?”

  “I moan this way ’cause he’s dead,” she said.

  “Then tell me, who is that laughing upstairs?”

  “Them’s my sons. They glad.”

  “Yes, I can understand that too,” I said.

  “I laughs too, but I moans too. He promised to set us free but he never could bring hisself to do it. Still I loved him …”

  “Loved him? You mean … ?”

  “Oh yes, but I loved something else even more.”

  “What more?”

  “Freedom.”

  “Freedom,” I said. “Maybe freedom lies in hating.”

  “Naw, son, it’s in loving. I loved him and give him the poison and he withered away like a frost-bit apple. Them boys woulda tore him to pieces with they homemade knives.”

  “A mistake was made somewhere,” I said, “I’m confused.” And I wished to say other things, but the laughter upstairs became too loud and moan-like for me and I tried to break out of it, but I couldn’t. Just as I was leaving I felt an urgent desire to ask her what freedom was and went back. She sat with her head in her hands, moaning softly; her leather-brown face was filled with sadness.

  “Old woman, what is this freedom you love so well?” I asked around a corner of my mind.

  She looked surprised, then thoughtful, then baffled. “I done forgot, son. It’s all mixed up. First I think it’s one thing, then I think it’s another. It gits my head to spinning. I guess now it ain’t nothing but knowing how to say what I got up in my head. But it’s a hard job, son. Too much is done happen to me in too short a time. Hit’s like I have a fever. Ever’ time I starts to walk my head gits to swirling and I falls down. Or if it ain’t that, it’s the boys; they gits to laughing and wants to kill up the white folks. They’s bitter, that’s what they is …”

  “But what about freedom?”

  “Leave me ’lone, boy; my head aches!”

  I left her, feeling dizzy myself. I didn’t get far.

  Suddenly one of the sons, a big fellow six feet tall, appeared out of nowhere and struck me with his fist.

  “What’s the matter, man?” I cried.

  “You made Ma cry!”

  “But how?” I said, dodging a blow.

  “Askin’ her them questions, that’s how. Git outa here and stay, and next time you got questions like that, ask yourself !”

  He held me in a grip like cold stone, his fingers fastening upon my windpipe until I thought I would suffocate before he finally allowed me to go. I stumbled about dazed, the music beating hysterically in my ears. It was dark. My head cleared and I wandered down a dark narrow passage, thinking I heard his footsteps hurrying behind me. I was sore, and into my being had come a profound craving for tranquillity, for peace and quiet, a state I felt I could never achieve. For one thing, the trumpet was blaring and the rhythm was too hectic. A tom-tom beating like heart-thuds began drowning out the trumpet, filling my ears. I longed for water and I heard it rushing through the cold mains my fingers touched as I felt my way, but I couldn’t stop to search because of the footsteps behind me.

  “Hey, Ras,” I called. “Is it you, Destroyer? Rinehart?”

  No answer, only the rhythmic footsteps behind me. Once I tried crossing the road, but a speeding machine struck me, scraping the skin from my leg as it roared past.

  Then somehow I came out of it, ascending hastily from this underworld of sound to hear Louis Armstrong innocently asking,

  What did I do

  To be so black

  And blue?

  At first I was afraid; this familiar music had demanded action, the kind of which I was incapable, and yet had I lingered there beneath the surface I might have attempted to act. Nevertheless, I know now that few really listen to this music. I sat on the chair’s edge in a soaking sweat, as though each of my 1,369 bulbs had every one become a klieg light in an individual setting for a third degree with Ras and Rinehart in charge. It was exhausting—as though I had held my breath continuously for an hour under the terrifying serenity that comes from days of intense hunger. And yet, it was a strangely satisfying experience for an invisible man to hear the silence of sound. I had discovered unrecognized compulsions of my being—even though I could not answer “yes” to their promptings. I haven’t smoked a reefer since, however; not because they’re illegal, but because to see around corners is enough (that is not unusual when you are invisible). But to hear around them is too much; it inhibits action. And despite Brother Jack and all that sad, lost period of the Brotherhood, I believe in nothing if not in action.

  Please, a definition: A hibernation is a covert preparation for a more overt action.

  Besides, the drug destroys one’s sense of time completely. If that happened, I might forget to dodge some bright morning and some cluck would run me down with an orange and yellow street car, or a bilious bus! Or I might forget to leave my hole when the moment for action presents itself.

  Meanwhile I enjoy my life with the compliments of Monopolated Light & Power. Since you never recognize me even when in closest contact with me, and since, no doubt, you’ll hardly believe that I exist, it won’t matter if you know that I tapped a power line leading into the building and ran it into my hole in the ground. Before that I lived in the darkness into which I was chased, but now I see. I’ve illuminated the blackness of my invisibility—and vice versa. And so I play the invisible music of my isolation. The last statement doesn’t seem just right, does it? But it is; you hear this music simply because music is heard and seldom seen, except by musicians. Could this compulsion to put invisibility down in black and white be thus an urge to make music of invisibility? But I am an orator, a rabble rouser—Am? I was, and perhaps shall be again. Who knows? All sickness is not unto death, neither is invisibility.

  I can hear you say, “What a horrible, irresponsible bastard!” And you’re right. I leap to agree with you. I am one of the most irresponsible beings that ever lived. Irresponsibility is part of my invisibility; any way you face it, it is a denial. But to whom can I be responsible, and why should I be, when you refuse to see me? And wait until I reveal how truly irresponsible I am. Responsibility rests upon recognition, and recognition is a form of agreement. Take the man whom I almost killed: Who was responsible for that near murder—I? I don’t think so, and I refuse it. I won’t buy it. You can’t give it to me. He bumped me, he insulted me. Shouldn’t he, for his own personal safety, have recognized my hysteria, my “danger potential”? He, let us say, was lost in a dream world. But didn’t he control that dream world—which, alas, is only too real!—and didn’t he rule me out of it? And if he had yelled for a policeman, wouldn’t I have been taken for the offending one? Yes, yes, yes! Let me agree with you, I was the irresponsible one; for I should have used my knife to protect the higher interests of society. Some day that kind of foolishness will cause us tragic trouble. All dreamers and sleepwalkers must pay the price, and even the invisible victim is responsible for the fate of all. But I shirked that responsibility; I became too snarled in the incompatible notions that buzzed within my brain. I was a coward …

  But what did I do to be so blue? Bear with me.

  Chapter one

  It goes a long way

  back, some twenty years. All my life I had been looking for something, and everywhere I turned someone tried to tell me what it was. I accepted their answers too, though they were often in contradiction and even self-contradictory. I was naïve. I was looking for myself and asking everyone except myself questions which I, and only I, could answer. It took me a long time and much painful boomeranging of my expectations to achieve a realization everyone else appears to have been born with: That I am nobody but myself. But first I had to discover that I am an invisible man!

  And yet I am no freak of nature, nor of history. I was in the cards, other things having been equal (or unequal) eighty-five years ago. I am not ashamed of my grandparents for having be
en slaves. I am only ashamed of myself for having at one time been ashamed. About eighty-five years ago they were told that they were free, united with others of our country in everything pertaining to the common good, and, in everything social, separate like the fingers of the hand. And they believed it. They exulted in it. They stayed in their place, worked hard, and brought up my father to do the same. But my grandfather is the one. He was an odd old guy, my grandfather, and I am told I take after him. It was he who caused the trouble. On his deathbed he called my father to him and said, “Son, after I’m gone I want you to keep up the good fight. I never told you, but our life is a war and I have been a traitor all my born days, a spy in the enemy’s country ever since I give up my gun back in the Reconstruction. Live with your head in the lion’s mouth. I want you to overcome ’em with yeses, undermine ’em with grins, agree ’em to death and destruction, let ’em swoller you till they vomit or bust wide open.” They thought the old man had gone out of his mind. He had been the meekest of men. The younger children were rushed from the room, the shades drawn and the flame of the lamp turned so low that it sputtered on the wick like the old man’s breathing. “Learn it to the younguns,” he whispered fiercely; then he died.

  But my folks were more alarmed over his last words than over his dying. It was as though he had not died at all, his words caused so much anxiety. I was warned emphatically to forget what he had said and, indeed, this is the first time it has been mentioned outside the family circle. It had a tremendous effect upon me, however. I could never be sure of what he meant. Grandfather had been a quiet old man who never made any trouble, yet on his deathbed he had called himself a traitor and a spy, and he had spoken of his meekness as a dangerous activity. It became a constant puzzle which lay unanswered in the back of my mind. And whenever things went well for me I remembered my grandfather and felt guilty and uncomfortable. It was as though I was carrying out his advice in spite of myself. And to make it worse, everyone loved me for it. I was praised by the most lily-white men of the town. I was considered an example of desirable conduct—just as my grandfather had been. And what puzzled me was that the old man had defined it as treachery. When I was praised for my conduct I felt a guilt that in some way I was doing something that was really against the wishes of the white folks, that if they had understood they would have desired me to act just the opposite, that I should have been sulky and mean, and that that really would have been what they wanted, even though they were fooled and thought they wanted me to act as I did. It made me afraid that some day they would look upon me as a traitor and I would be lost. Still I was more afraid to act any other way because they didn’t like that at all. The old man’s words were like a curse. On my graduation day I delivered an oration in which I showed that humility was the secret, indeed, the very essence of progress. (Not that I believed this—how could I, remembering my grandfather?—I only believed that it worked.) It was a great success. Everyone praised me and I was invited to give the speech at a gathering of the town’s leading white citizens. It was a triumph for our whole community.