Pulitzer Prize Winners

"My work is writing, but my real work is being."

"To remember something or to invent something, it comes to the same thing."

"I did my best, and let me urge you to do your best, too. Isn't it the least we can do for one another?"

"Going around the world on a bicycle is no longer enough -- the daredevil has got to go around the moon on a Pogo stick with one arm tied behind him if he wants to get his picture in the paper."

"I was afraid I might actually know him, might have known him, one of perhaps three hundred Fresno boys I had known thirty years ago, because if I *did* know him, I would have to make something of it, and this just wasn't the time for it."

"Before the cat tastes the fish, his whiskers must feel the head."

"A prudent man does not open an umbrella for one drop of rain."

"The bicycle is a city thing, virtually useless anywhere excepting on a pavement or hard surface of some kind. Without the road it would never have been invented. It is a little mad, both in design and purpose. Two wheels held together in a frame, with a simple mechanical system enabling a forward movement for one person."

"Cowards are the nicest people, the most interesting, the gentlest, the most refined, the least likely to commit crimes."

"Cowards are nice, they're interesting, they're gentle, they wouldn't think of shooting down people in a parade from a tower. They want to live, so they can see their kids. They're very brave."

"'Aram Sevavor, I came for advice about a private matter. I came all the way from my house on L Street to your house on Van Ness Avenue, past the place where they have those red fire engines, all the way up Eye Street, where the police have their building, all the way up Forthcamp Avenue, I came, Aram Sevavor, one foot after the other, from my house to your house, I came, and now I go, I go all the way back, Aram Sevavor, because I can't remember the question I came to ask.'"

"In the tradition of popular oratory, Trash [a nickname] started a talk at random, moved confidently ahead in no particular direction, and, although he spoke very clearly, said nothing."

"I say the time is ripe for a William Saroyan revival... Bill Saroyan, that rollicking elf of an author who knew well of irony and compassion and laughter, wrote first-class original works for television, and the adaptations of his plays invariably hit the mark. I am thinking now in particular of the Playhouse 90 production of "The Time of Your Life." In it Jackie Gleason delivered a tremendous portrayal as Joe the philosopher who had this wistful greeting for everyone who entered the bar: "What's the dream?" ... In one of his last essays you may find a perceptive line that tells of the Saroyan working philosophy: "The purpose of writing is both to keep up with life and to run ahead of it." ... He looked, William Saroyan, exactly the way you would expect him to look. He had a huge mustache and a booming voice and a commanding presence. He was exuberant. He was mischievous. He was fun. … How he could make the English language soar! His words danced. This was writing that was never inhabited by wallflowers. This was Bill Saroyan."

"He is one of the most underrated writers of the century. He takes his place naturally alongside Hemingway, Steinbeck and Faulkner."

"Saroyan's output from 1934 to 1940 established his reputation. What enthralled critics and readers was the brashness and certainty of his daring: Beginning with his first collection of linked short stories — written in 30 days, a story each day — and mailed off to Whit Burnett at Story Magazine. This was a new, fresh, exuberant kind of writing, intensely personal, prose poems which departed from customary narrative structures and sauntered elliptically with the awe of a young man fully realizing the most self-evident of truths: himself, alive upon the earth. … My recollection of those first Saroyan stories is typical: watching his language mesh the spiritual hunger and the actual physical hunger of the penniless main character was to be in the presence of a breathtaking act of creation. Hope and possibility were mandatory components to the human comedy as Saroyan viewed it. Accepting madness as the only constant in the universe never precluded joy and laughter. Cynicism had no place in the way one approached each day. Whimsy, compassion, a ready smile and the gift of interior and exterior motion were to be the tools."

"I'm reminded of the incident in the early 1950s when a suddenly-timorous Jack Kerouac reportedly met Saroyan and exclaimed, "So you're the man who wrote 'The Summer of the Beautiful White Horse.' I've never forgotten that story!" That meeting, one could suggest, was inevitable. All the ingredients the Beats would incorporate into their canon had a germinal precedent in Saroyan's work: Rexroth's and Ferlinghetti's recognition of San Francisco's cultural civility and bohemian possibilities; Kerouac's interior monologues, frenzied energy and catch-all structureless narratives; and the Beat poets' looking toward the collected wisdom of Asia and its intermixed infusion of philosophical acceptance, respect for the earth and simplicity of style. … It is difficult to conceive of the hippie phenomenon coming about without a Saroyan-like oeuvre as precursor … what Saroyan added to the crucible of the writer defining his place upon the landscape was a remarkable insight into the creative process: Always walking the streets as if for the first time, noting nothing as insignificant and everything as meaningless, relishing the feel of the typewriter keyboard, crafting his words and himself as both a defiant and an absurd cackle at the universe."

"One need not have been raised in Fresno to appreciate Saroyan, though I suppose it helps. Certainly he, better than anybody, captured the valley's strange texture: the mishmash landscape of farm, town and deserts; the jostling of so many different peoples, all a bit bewildered at finding themselves thrown together … Certainly Fresnans never forgave Saroyan for his harsher observations about the old hometown. The more political Armenians complained he wasted too many words on the human comedy, and not enough on the tragedy of a lost homeland. That he wrote so personally, and from the heart, gave literary critics their target: He was, they scolded, an undisciplined sentimentalist, mawkish. … For whatever reasons, Saroyan today is held under book-land quarantine. Few of his titles are in print. He's barely taught in schools. His own plans for literary legacy — a writers-in-residence program, posthumous publication of many works — have been scrapped or stalled. They did name a theater after him in Fresno, the one thing he expressly requested not be done. Those who remain under the Saroyan spell can only hope that the world will come around. His work simply seems too extraordinary, and universal, to be cleared from the shelves..."

"I've been reading William Saroyan's short story "Cowards", a wonderful story about a man who hid under the bed during World War I. It's just the right short story to read right now in the aftermath of the Persian Gulf war... [The characters] are Armenian Americans... in Fresno, California, but they are Americans, and they are all going off to fight in Europe during World War I. And now we are fighting again, all in different configurations. The story asks, "What is cowardice?" Is it a refusal to fight or is it just going in to fight? But that's just one little short story, and it didn't stop World War II, but maybe evolution is longer than that."

"A great man for the arts should be celebrated not because of the past, but for the future."

"He was the first writer I fell in love with, boyishly in love. I was held by his unaffected voice, his sentimentality, his defiant individualism. I found myself in the stories he told... I learned from Saroyan that you do not have to live in some great city — in New York or Paris — in order to write... When I was a student at Stanford, a generation ago, the name of William Saroyan was never mentioned by any professor in the English Department. William Saroyan apparently was not considered a major American talent. Instead, we undergraduates set about the business of psychoanalyzing Hamlet and deconstructing Lolita. In my mind Saroyan belongs with John Steinbeck, a fellow small town Californian and of the same generation. He belongs with Thornton Wilder, with those writers whose aching love of America was formed by the Depression and the shadow of war. … Saroyan's prose is as plain as it is strong. He talks about the pleasure of drinking water from a hose on a summer afternoon in California's Central Valley, and he holds you with the pure line. My favorite is his novel The Human Comedy... In 1943, The Human Comedy became an MGM movie starring Mickey Rooney, but I always imagined Homer Macaulay as a darker, more soulful boy, someone who looked very much like a young William Saroyan..."

"Always, Bill talked about being and becoming a writer, of all the stories and ideas inside him that had to come out. We knew he had been sending out stories all along and collecting rejection slips but the day in 1934 when Joe Danysh and I arrived at the front door of the gallery and found the envelope addressed to us both, we knew it had really begun. Inside were two one dollar bills, two street car transfers and a card which read "One for the, money / one for the show / one For Virginia / and one for Joe." Signed William Shakespeare."

"I think it is absolute and unimpeachable testimony to a book's impact on us that we are able to associate it so keenly with the time and the surroundings and the circumstances in which we read it. Only a very great work can produce this memory; [...] There is what psychologists call a gestalt, an unforgettability of interwoven emotions with which the work will ever in recollection be connected with the environment. Somehow the excitement of reading All the King's Men is always linked in my mind with the howling blizzard outside and the snow piling up in a solid white impacted mass outside my basement window. [...] I finished All the King's Men as in a trance, knowing once and for all that I, too, however falteringly and incompletely, must try to work such magic."

"Poetry is a natural energy resource of our country. It has no energy crisis, possessing a potential that will last as long as the country. Its power is equal to that of any country in the world."

"Poems in a way are spells against death. They are milestones, to see where you were then from where you are now. To perpetuate your feelings, to establish them. If you have in any way touched the central heart of mankind's feelings, you'll survive."

"Was man made stupid to see his own stupidity? Is God by definition indifferent, beyond us all? Is the eternal truth man's fighting soul Wherein the Beast ravens in its own avidity?"

"I felt the ruthfulness and senselessness of war so acutlely that I wrote the first three stanzas of which, are in effect a prayer."

"The war may present or force a subject; it may bring out a poet, or shock him onto a sensibility of silence. It may kill him. Or germinate the best war poems for exfoliation years after the event."

"A poet knows war without objective war in the world; it was conflict at the root of his mind that impelled him to the masking of these conflicts in the apparent resolution and order of works of art.In a dialectical sense, all poetry is war."

"(asked about The Confessions of Nat Turner) Morrison: Well, here we have a very self-conscious character who says things like, "I looked at my black hand." Or "I woke up and I felt black." It is very much on Bill Styron's mind. He feels charged in Nat Turner's skin...in this place that feels exotic to him. So it reads exotically to us, that's all. (Interviewer: There was a tremendous outcry at that time from people who felt that Styron didn't have a right to write about Nat Turner.) Morrison: He has a right to write about whatever he wants. To suggest otherwise is outrageous. What they should have criticized, and some of them did, was Styron's suggestion that Nat Turner hated black people. In the book Turner expresses his revulsion over and over again he's so distant from blacks, so superior. So the fundamental question is why would anybody follow him? What kind of leader is this who has a fundamentally racist contempt that seems unreal to any black person reading it. Any white leader would have some interest and identification with the people he was asking to die. That was what these critics meant when they said Nat Turner speaks like a white man. That racial distance is strong and clear in that book."

""Confessions of Nat Turner," is a book I admire very much. But, you see, I read that book as the "Confessions of Bill Styron" and I'm not trying to put the book down when I say that. I respect the book very much. I respect him very much and I respect his attempt to grapple with something almost no one in his generation is prepared to even look at... The book meant something to me because it was a white Southern writer's attempt to deal with something that was tormenting him and frightening him. I respect him very much for that. Now, as to his execution, what is one to say about it? (“I'm still waiting for the white writer to write a novel about a lynching from the point of view of the lyncher.”) Yes, I quite agree with you. I said before that America's effort to avoid the presence of black people constricts American literature. It creates a trap white writers find themselves in."

"For those who have dwelt in depression’s dark wood, and known its inexplicable agony, their return from the abyss is not unlike the ascent of the poet, trudging upward and upward out of hell’s black depths and at last emerging into what he saw as “the shining world.” There, whoever has been restored to health has almost always been restored to the capacity for serenity and joy, and this may be indemnity enough for having endured the despair beyond despair."

"In many of Albrecht Dürer’s engravings there are harrowing depictions of his own melancholia; the manic wheeling stars of Van Gogh are the precursors of the artist’s plunge into dementia and the extinction of self. It is a suffering that often tinges the music of Beethoven, of Schumann and Mahler, and permeates the darker cantatas of Bach. The vast metaphor which most faithfully represents this fathomless ordeal, however, is that of Dante, and his all-too-familiar lines still arrest the imagination with their augury of the unknowable, the black struggle to come:"

"For in virtually any other serious sickness, a patient who felt similar devastation would be lying flat in bed, possibly sedated and hooked up to the tubes and wires of life-support systems, but at the very least in a posture of repose and in an isolated setting. His invalidism would be necessary, unquestioned and honorably attained. However, the sufferer from depression has no such option and therefore finds himself, like a walking casualty of war, thrust into the most intolerable social and family situations. There he must, despite the anguish devouring his brain, present a face approximating the one that is associated with ordinary events and companionship. He must try to utter small talk, and be responsive to questions, and knowingly nod and frown and, God help him, even smile."

"There is a region in the experience of pain where the certainty of alleviation often permits superhuman endurance. We learn to live with pain in varying degrees daily, or over longer periods of time, and we are more often than not mercifully free of it. When we endure severe discomfort of a physical nature our conditioning has taught us since childhood to make accommodations to the pain’s demands — o accept it, whether pluckily or whimpering and complaining, according to our personal degree of stoicism, but in any case to accept it. Except in intractable terminal pain, there is almost always some form of relief; we look forward to that alleviation, whether it be through sleep or Tylenol or self-hypnosis or a change of posture or, most often, through the body’s capacity for healing itself, and we embrace this eventual respite as the natural reward we receive for having been, temporarily, such good sports and doughty sufferers, such optimistic cheerleaders for life at heart. In depression this faith in deliverance, in ultimate restoration, is absent. The pain is unrelenting, and what makes the condition intolerable is the foreknowledge that no remedy will come — not in a day, an hour, a month, or a minute. If there is mild relief, one knows that it is only temporary; more pain will follow. It is hopelessness even more than pain that crushes the soul. So the decision-making of daily life involves not, as in normal affairs, shifting from one annoying situation to another less annoying — or from discomfort to relative comfort, or from boredom to activity — but moving from pain to pain. One does not abandon, even briefly, one's bed of nails, but is attached to it wherever one goes."

"I had now reached that phase of the disorder where all sense of hope had vanished, along with the idea of a futurity; my brain, in thrall to its outlaw hormones, had become less an organ of thought than an instrument registering, minute by minute, varying degrees of its own suffering."

"When I was first aware that I had been laid low by the disease, I felt a need, among other things, to register a strong protest against the word “depression.” Depression, most people know, used to be termed “melancholia,” a word which appears in English as early as the year 1303 and crops up more than once in Chaucer, who in his usage seemed to be aware of its pathological nuances. “Melancholia” would still appear to be a far more apt and evocative word for the blacker forms of the disorder, but it was usurped by a noun with a bland tonality and lacking any magisterial presence, used indifferently to describe an economic decline or a rut in the ground, a true wimp of a word for such a major illness. It may be that the scientist generally held responsible for its currency in modern times, a Johns Hopkins Medical School faculty member justly venerated — the Swiss-born psychiatrist Adolf Meyer — had a tin ear for the finer rhythms of English and therefore was unaware of the semantic damage he had inflicted by offering “depression” as a descriptive noun for such a dreadful and raging disease. Nonetheless, for over seventy-five years the word has slithered innocuously through the language like a slug, leaving little trace of its intrinsic malevolence and preventing, by its very insipidity, a general awareness of the horrible intensity of the disease when out of control. As one who has suffered from the malady in extremis yet returned to tell the tale, I would lobby for a truly arresting designation. “Brainstorm,” for instance, has unfortunately been preempted to describe, somewhat jocularly, intellectual inspiration. But something along these lines is needed. Told that someone’s mood disorder has evolved into a storm — a veritable howling tempest in the brain, which is indeed what a clinical depression resembles like nothing else — even the uninformed layman might display sympathy rather than the standard reaction that “depression” evokes, something akin to “So what?” or “You’ll pull out of it” or “We all have bad days.” The phrase “nervous breakdown” seems to be on its way out, certainly deservedly so, owing to its insinuation of a vague spinelessness, but we still seem destined to be saddled with “depression” until a better, sturdier name is created."

"This general unawareness of what depression is really like was apparent most recently in the matter of Primo Levi, the remarkable Italian writer and survivor of Auschwitz who, at the age of sixty-seven, hurled himself down a stairwell in Turin in 1987. Since my own involvement with the illness, I had been more than ordinarily interested in Levi’s death, and so, late in 1988, when I read an account in The New York Times about a symposium on the writer and his work held at New York University, I was fascinated but, finally, appalled. For, according to the article, many of the participants, worldly writers and scholars, seemed mystified by Levi’s suicide, mystified and disappointed. It was as if this man whom they had all so greatly admired, and who had endured so much at the hands of the Nazis — a man of exemplary resilience and courage — had by his suicide demonstrated a frailty, a crumbling of character they were loath to accept. In the face of a terrible absolute — self-destruction — their reaction was helplessness and (the reader could not avoid it) a touch of shame. My annoyance over all this was so intense that I was prompted to write a short piece for the op-ed page of the Times. The argument I put forth was fairly straightforward: the pain of severe depression is quite unimaginable to those who have not suffered it, and it kills in many instances because its anguish can no longer be borne. The prevention of many suicides will continue to be hindered until there is a general awareness of the nature of this pain. Through the healing process of time — and through medical intervention or hospitalization in many cases — most people survive depression, which may be its only blessing; but to the tragic legion who are compelled to destroy themselves there should be no more reproof attached than to the victims of terminal cancer."

"One of the century’s most famous intellectual pronouncements comes at the beginning of The Myth of Sisyphus: “There is but one truly serious philosophical problem, and that is suicide. Judging whether life is or is not worth living amounts to answering the fundamental question of philosophy.” Reading this for the first time I was puzzled and continued to be throughout much of the essay, since despite the work’s persuasive logic and eloquence there was a lot that eluded me, and I always came back to grapple vainly with the initial hypothesis, unable to deal with the premise that anyone should come close to wishing to kill himself in the first place. A later short novel, The Fall, I admired with reservations; the guilt and self-condemnation of the lawyer-narrator, gloomily spinning out his monologue in an Amsterdam bar, seemed a touch clamorous and excessive, but at the time of my reading I was unable to perceive that the lawyer was behaving very much like a man in the throes of clinical depression. Such was my innocence of the very existence of this disease."

"When I was a young writer there had been a stage where Camus, almost more than any other contemporary literary figure, radically set the tone for my own view of life and history. I read his novel The Stranger somewhat later than I should have — I was in my early thirties — but after finishing it I received the stab of recognition that proceeds from reading the work of a writer who has wedded moral passion to a style of great beauty and whose unblinking vision is capable of frightening the soul to its marrow. The cosmic loneliness of Meursault, the hero of that novel, so haunted me that when I set out to write The Confessions of Nat Turner I was impelled to use Camus’s device of having the story flow from the point of view of a narrator isolated in his jail cell during the hours before his execution. For me there was a spiritual connection between Meursault’s frigid solitude and the plight of Nat Turner — his rebel predecessor in history by a hundred years — likewise condemned and abandoned by man and God. Camus’s essay “Reflections on the Guillotine” is a virtually unique document, freighted with terrible and fiery logic; it is difficult to conceive of the most vengeful supporter of the death penalty retaining the same attitude after exposure to scathing truths expressed with such ardor and precision. I know my thinking was forever altered by that work, not only turning me around completely, convincing me of the essential barbarism of capital punishment, but establishing substantial claims on my conscience in regard to matters of responsibility at large. Camus was a great cleanser of my intellect, ridding me of countless sluggish ideas, and through some of the most unsettling pessimism I had ever encountered causing me to be aroused anew by life’s enigmatic promise."

"Depression is a disorder of mood, so mysteriously painful and elusive in the way it becomes known to the self — to the mediating intellect — as to verge close to being beyond description. It thus remains nearly incomprehensible to those who have not experienced it in its extreme mode, although the gloom, “the blues” which people go through occasionally and associate with the general hassle of everyday existence are of such prevalence that they do give many individuals a hint of the illness in its catastrophic form."

"In Paris on a chilling evening late in October of 1985 I first became fully aware that the struggle with the disorder in my mind — a struggle which had engaged me for several months — might have a fatal outcome."

"And as I began to discipline and harness myself, began for the first time to examine as coldly and as clinically as I could the tough problems which before this I had refused to face, I had a fine revelation. I realized that what had been lacking in my novelist's vision was really a sense of architecture - a symmetry, perhaps unobtrusive but always there, without which a novel sprawls, becoming a self-indulgent octopus. It was a matter of form, and up until now this was an issue that out of laziness or fear, perhaps both, I had tried to avoid. I completed Lie Down in Darkness on a spring evening in 1951 in a room on West Eighty-Eighth Street in Manhattan."

"I bought a bottle of old Grand-Dad bourbon; it was, I remember precisely, a full half pint, which was a prodigious amount of booze for a young man of twenty - at least, I know, for me. I got gloriously drunk on the Southern Railway local that rattled its way all night up through the Carolinas, gazing out at the bleak, moon-drenched wintry fields and happily pondered my deliverance. The chancellor, bless his soul, had really taken most of the curse off the bitter defeat I had initially felt there at the Biltmore. It really was better for me not to go to Oxford, I told myself, throwing in various Anglophilic injunctions: the food you wouldn't feed to a starving hound dog, the men were prancing homosexuals, the women all had foul breath, it was a moribund civilisation. "Screw Oxford," I remember saying aloud, and "Up yours, Cecil Rhodes!" Next year, instead of shivering to death in some library carrel, instead of - "Get this, old fellow!" I heard myself cackling - instead of writing a paper on the hexameters of Arthur Hugh Clough, that old Victorian nanny, I would be in New York, beginning my first novel."

"William Blackburn [i.e. one of William Styron's teachers] cared about writing and had an almost holy concern for the langage. Before too long my work got much better. I sweated like a coolie over my essays, themes and fledgling short stories until my splintered syntax and humpbacked prose achieved a measure of clarity and grace. He informed me that one could not become a writer without a great deal of reading. To write one must read, he repeated, read . . . He was unquestionably a glorious teacher. I deeply miss him. It helped immeasurably to have him tell me, at the age of twenty-one, that I could become a writer."

"When At Play in the Fields of the Lord was published in 1965 there was revealed in stunning outline the fully realized work of a novelist writing at white heat and at the peak of his powers; [...] Peter is a poet and a scientist, and the mingling of these two personae has given us such carefully observed, unsentimental, yet lyrically echoing works as The Cloud Forest, Under the Mountain Wall, The Tree where Man was Born and The Snow Leopard. [...] We behold a writer of phenomenal scope and versatility."

"For General of the Army Douglas MacArthur, military life may be symbolized by "beacons flashing across uncharted depths . . . faint bugles sounding reveille," but for many if not most of his countrymen it is something else: it is reveille. It is training manuals and twenty-mile hikes, stupefying lectures on platoon tactics and terrain and the use of the Lister bag, mountains of administrative paperwork, compulsive neatness and hideous barracks in Missouri and Texas, sexual deprivation, hot asphalt drill fields and deafening rifle ranges, daily tedium unparalleled in its ferocity, awful food, bad pay, ignorant people and a ritualistic demand for ass-kissing almost unique in the quality of its humiliation. The world that MacArthur thrills to makes most of his fellow Americans choke with horror."

"To those of us who have suffered severe depression - myself included - this general unawareness of how relentlessly the disease can generate an urge to self-destruction seems widespread; the problem badly needs illumination. What is saddening about Primo Levi's death is the suspicion that his way of dying was not inevitable and that with proper care he might have been rescued from the abyss. I find it difficult not to believe that if Mr Levi had been under capable hospital attention, sequestered from the unbearable daily world in a setting where he would have been safe from his self-destructive urge, and where time would have permitted the storm raging in his brain to calm itself and die away, he would be among us now."

"The Shabaka [Sundiata Waglini] story illuminates the most sordid defects of capital punishment. His blackness and poverty helped doom him. He was ruthlessly cheated; it was never his privilege to be granted - even for a phantom crime - the incarceration [i.e. instead of death row] that it meted out to others and that carries the possibility of redemption."

"Camus's great essay "Reflections on the Guillotine" was alone almost enough - in its persuasive logic and eloquence - to make me an enemy of capital punishment."

"Simon Wiesenthal, the head of the Jewish Center of Documentation in Vienna, expressed his feelings on the matter in a recent interview: "[...] I've battled for years with Jewish organisations, warning them that we shouldn't always talk about the six million Jews who died in the Holocaust. I say let's talk about eleven million civilians, among them six million Jews, who were killed. It's our Jewish fault that in the eyes of the world this whole problem became reduced to the problem between the Nazis and the Jews; the problem obviously was much broader.""