Nobel Lecture, December 12, 1930

The American Fear of Literature

Were I to express my feeling of honor and pleasure in having been awarded the Nobel Prize in Literature, I should be fulsome and perhaps tedious, and I present my gratitude with a plain «Thank you».

I wish, in this address, to consider certain trends, certain dangers, and certain high and exciting promises in present-day American literature. To discuss this with complete and unguarded frankness – and I should not insult you by being otherwise than completely honest, however indiscreet – it will be necessary for me to be a little impolite regarding certain institutions and persons of my own greatly beloved land.

But I beg of you to believe that I am in no case gratifying a grudge. Fortune has dealt with me rather too well. I have known little struggle, not much poverty, many generosities. Now and then I have, for my books or myself, been somewhat warmly denounced – there was one good pastor in California who upon reading my Elmer Gantry desired to lead a mob and lynch me, while another holy man in the state of Maine wondered if there was no respectable and righteous way of putting me in jail. And, much harder to endure than any raging condemnation, a certain number of old acquaintances among journalists, what in the galloping American slang we call the «I Knew Him When Club », have scribbled that since they know me personally, therefore I must be a rather low sort of fellow and certainly no writer. But if I have now and then received such cheering brickbats, still I, who have heaved a good many bricks myself, would be fatuous not to expect a fair number in return.

No, I have for myself no conceivable complaint to make, and yet for American literature in general, and its standing in a country where industrialism and finance and science flourish and the only arts that are vital and respected are architecture and the film, I have a considerable complaint.

I can illustrate by an incident which chances to concern the Swedish Academy and myself and which happened a few days ago, just before I took the ship at New York for Sweden. There is in America a learned and most amiable old gentleman who has been a pastor, a university professor, and a diplomat. He is a member of the American Academy of Arts and Letters and no few universities have honored him with degrees. As a writer he is chiefly known for his pleasant little essays on the joy of fishing. I do not Suppose that professional fishermen, whose lives depend on the run of cod or herring, find it altogether an amusing occupation, but from these essays I learned, as a boy, that there is something very important and spiritual about catching fish, if you have no need of doing so.

This scholar stated, and publicly, that in awarding the Nobel Prize to a person who has scoffed at American institutions as much as I have, the Nobel Committee and the Swedish Academy had insulted America. I don’t know whether, as an ex-diplomat, he intends to have an international incident made of it, and perhaps demand of the American Government that they land Marines in Stockholm to protect American literary rights, but I hope not.

I should have supposed that to a man so learned as to have been made a Doctor of Divinity, a Doctor of Letters, and I do not know how many other imposing magnificences, the matter would have seemed different; I should have supposed that he would have reasoned, «Although personally I dislike this man’s books, nevertheless the Swedish Academy has in choosing him honored America by assuming that the Americans are no longer a puerile backwoods clan, so inferior that they are afraid of criticism, but instead a nation come of age and able to consider calmly and maturely any dissection of their land, however scoffing.»

I should even have supposed that so international a scholar would have believed that Scandinavia, accustomed to the works of Strindberg, Ibsen, and Pontoppidan, would not have been peculiarly shocked by a writer whose most anarchistic assertion has been that America, with all her wealth and power, has not yet produced a civilization good enough to satisfy the deepest wants of human creatures.

I believe that Strindberg rarely sang the «Star-Spangled Banner» or addressed Rotary Clubs, yet Sweden seems to have survived him.

I have at such length discussed this criticism of the learned fisherman not because it has any conceivable importance in itself, but because it does illustrate the fact that in America most of us – not readers alone but even writers – are still afraid of any literature which is not a glorification of everything American, a glorification of our faults as well as our virtues. To be not only a best seller in America but to be really beloved, a novelist must assert that all American men are tall, handsome, rich, honest, and powerful at golf; that all country towns are filled with neighbors who do nothing from day to day save go about being kind to one another; that although American girls may be wild, they change always into perfect wives and mothers; and that, geographically, America is composed solely of New York, which is inhabited entirely by millionaires; of the West, which keeps unchanged all the boisterous heroism of 1870; and of the South, where everyone lives on a plantation perpetually glossy with moonlight and scented with magnolias.

It is not today vastly more true than it was twenty years ago that such novelists of ours as you have read in Sweden, novelists like Dreiser and Willa Cather, are authentically popular and influential in America. As it was revealed by the venerable fishing Academician whom I have quoted, we still most revere the writers for the popular magazines who in a hearty and edifying chorus chant that the America of a hundred and twenty million population is still as simple, as pastoral, as it was when it had but forty million; that in an industrial plant with ten thousand employees, the relationship between the worker and the manager is still as neighborly and uncomplex as in a factory of 1840, with five employees; that the relationships between father and son, between husband and wife, are precisely the same in an apartment in a thirty-story palace today, with three motor cars awaiting the family below and five books on the library shelves and a divorce imminent in the family next week, as were those relationships in a rose-veiled five-room cottage in 1880; that, in fine, America has gone through the revolutionary change from rustic colony to world empire without having in the least altered the bucolic and Puritanic simplicity of Uncle Sam.

I am, actually, extremely grateful to the fishing Academician for having somewhat condemned me. For since he is a leading member of the American Academy of Arts and Letters, he has released me, has given me the right to speak as frankly of that Academy as he has spoken of me. And in any honest study of American intellectualism today, that curious institution must be considered.

Before I consider the Academy, however, let me sketch a fantasy which has pleased me the last few days in the unavoidable idleness of a rough trip on the Atlantic. I am sure that you know, by now, that the award to me of the Nobel Prize has by no means been altogether popular in America. Doubtless the experience is not new to you. I fancy that when you gave the award even to Thomas Mann, whose Zauberberg seems to me to contain the whole of intellectual Europe, even when you gave it to Kipling, whose social significance is so profound that it has been rather authoritatively said that he created the British Empire, even when you gave it to Bernard Shaw, there were countrymen to those authors who complained because you did not choose another.

And I imagined what would have been said had you chosen some American other than myself. Suppose you had taken Theodore Dreiser.

Now to me, as to many other American writers, Dreiser more than any other man, marching alone, usually unappreciated, often hated, has cleared the trail from Victorian and Howellsian timidity and gentility in American fiction to honesty and boldness and passion of life. Without his pioneering, I doubt if any of us could, unless we liked to be sent to jail, seek to express life and beauty and terror.

My great colleague Sherwood Anderson has proclaimed this leadership of Dreiser. I am delighted to join him. Dreiser’s great first novel, Sister Carrie, which he dared to publish thirty long years ago and which I read twenty-five years ago, came to housebound and airless America like a great free Western wind, and to our stuffy domesticity gave us the first fresh air since Mark Twain and Whitman.

Yet had you given the Prize to Mr. Dreiser, you would have heard groans from America; you would have heard that his style – I am not exactly sure what this mystic quality «style» may be, but I find the word so often in the writings of minor critics that I suppose it must exist – you would have heard that his style is cumbersome, that his choice of words is insensitive, that his books are interminable. And certainly respectable scholars would complain that in Mr. Dreiser’s world, men and women are often sinful and tragic and despairing, instead of being forever sunny and full of song and virtue, as befits authentic Americans.

And had you chosen Mr. Eugene O’Neill, who has done nothing much in American drama save to transform it utterly, in ten or twelve years, from a false world of neat and competent trickery to a world of splendor and fear and greatness, you would have been reminded that he has done something far worse than scoffing – he has seen life as not to be neatly arranged in the study of a scholar but as a terrifying, magnificent, and often quite horrible thing akin to the tornado, the earthquake, the devastating fire.

And had you given Mr. James Branch Cabell the Prize, you would have been told that he is too fantastically malicious. So would you have been told that Miss Willa Cather, for all the homely virtue of her novels concerning the peasants of Nebraska, has in her novel, The Lost Lady, been so untrue to America’s patent and perpetual and possibly tedious virtuousness as to picture an abandoned woman who remains, nevertheless, uncannily charming even to the virtuous, in a story without any moral; that Mr. Henry Mencken is the worst of all scoffers; that Mr. Sherwood Anderson viciously errs in considering sex as important a force in life as fishing; that Mr. Upton Sinclair, being a Socialist, sins against the perfectness of American capitalistic mass production; that Mr. Joseph Hergesheimer is un-American in regarding graciousness of manner and beauty of surface as of some importance in the endurance of daily life; and that Mr. Ernest Hemingway is not only too young but, far worse, uses language which should be unknown to gentlemen; that he acknowledges drunkenness as one of man’s eternal ways to happiness, and asserts that a soldier may find love more significant than the hearty slaughter of men in battle.

Yes, they are wicked, these colleagues of mine; you would have done almost as evilly to have chosen them as to have chosen me; and as a chauvinistic American – only, mind you, as an American of 1930 and not of 1880 – I rejoice that they are my countrymen and countrywomen, and that I may speak of them with pride even in the Europe of Thomas Mann, H. G. Wells, Galsworthy, Knut Hamsun, Arnold Bennett, Feuchtwanger, Selma Lagerlöf, Sigrid Undset, Verner von Heidenstam, D’Annunzio, Romain Rolland.

It is my fate in this paper to swing constantly from optimism to pessimism and back, but so is it the fate of anyone who writes or speaks of anything in America – the most contradictory, the most depressing, the most stirring, of any land in the world today.

Thus, having with no muted pride called the roll of what seem to me to be great men and women in American literary life today, and having indeed omitted a dozen other names of which I should like to boast were there time, I must turn again and assert that in our contemporary American literature, indeed in all American arts save architecture and the film, we – yes, we who have such pregnant and vigorous standards in commerce and science – have no standards, no healing communication, no heroes to be followed nor villains to be condemned, no certain ways to be pursued, and no dangerous paths to be avoided.

The American novelist or poet or dramatist or sculptor or painter must work alone, in confusion, unassisted save by his own integrity.

That, of course, has always been the lot of the artist. The vagabond and criminal François Villon had certainly no smug and comfortable refuge in which elegant ladies would hold his hand and comfort his starveling soul and more starved body. He, veritably a great man, destined to outlive in history all the dukes and puissant cardinals whose robes he was esteemed unworthy to touch, had for his lot the gutter and the hardened crust.

Such poverty is not for the artist in America. They pay us, indeed, only too well; that writer is a failure who cannot have his butler and motor and his villa at Palm Beach, where he is permitted to mingle almost in equality with the barons of banking. But he is oppressed ever by something worse than poverty – by the feeling that what he creates does not matter, that he is expected by his readers to be only a decorator or a clown, or that he is good-naturedly accepted as a scoffer whose bark probably is worse than his bite and who probably is a good fellow at heart, who in any case certainly does not count in a land that produces eighty-story buildings, motors by the million, and wheat by the billions of bushels. And he has no institution, no group, to which he can turn for inspiration, whose criticism he can accept and whose praise will be precious to him.

What institutions have we?

The American Academy of Arts and Letters does contain, along with several excellent painters and architects and statesmen, such a really distinguished university president as Nicholas Murray Butler, so admirable and courageous a scholar as Wilbur Cross, and several first-rate writers: the poets Edwin Arlington Robinson and Robert Frost, the free-minded publicist James Truslow Adams, and the novelists Edith Wharton, Hamlin Garland, Owen Wister, Brand Whitlock, and Booth Tarkington.

But it does not include Theodore Dreiser, Henry Mencken, our most vivid critic, George Jean Nathan, who, though still young, is certainly the dean of our dramatic critics, Eugene O’Neill, incomparably our best dramatist, the really original and vital poets, Edna St. Vincent Millay and Carl Sandburg, Robinson Jeffers and Vachel Lindsay and Edgar Lee Masters, whose Spoon River Anthology was so utterly different from any other poetry ever published, so fresh, so authoritative, so free from any gropings and timidities that it came like a revelation and created a new school of native American poetry. It does not include the novelists and short-story writers, Willa Cather, Joseph Hergesheimer, Sherwood Anderson, Ring Lardner, Ernest Hemingway, Louis Bromfield, Wilbur Daniel Steele, Fannie Hurst, Mary Austin, James Branch Cabell, Edna Ferber, nor Upton Sinclair, of whom you must say, whether you admire or detest his aggressive socialism, that he is internationally better known than any other American artist whosoever, be he novelist, poet, painter, sculptor, musician, architect.

I should not expect any Academy to be so fortunate as to contain all these writers, but one which fails to contain any of them, which thus cuts itself off from so much of what is living and vigorous and original in American letters, can have no relationship whatever to our life and aspirations. It does not represent the literary America of today – it represents only Henry Wadsworth Longfellow.

It might be answered that, after all, the Academy is limited to fifty members; that, naturally, it cannot include every one of merit. But the fact is that while most of our few giants are excluded, the Academy does have room to include three extraordinarily bad poets, two very melodramatic and insignificant playwrights, two gentlemen who are known only because they are university presidents, a man who was thirty years ago known as a rather clever, humorous draughtsman, and several gentlemen of whom – I sadly confess my ignorance – I have never heard.

Let me again emphasize the fact – for it is a fact – that I am not attacking the American Academy. It is a hospitable and generous and decidedly dignified institution. And it is not altogether the Academy’s fault that it does not contain many of the men who have significance in our letters. Sometimes it is the fault of those writers themselves. I cannot imagine that grizzly bear Theodore Dreiser being comfortable at the serenely Athenian dinners of the Academy, and were they to invite Mencken, he would infuriate them with his boisterous jeering. No, I am not attacking – I am reluctantly considering the Academy because it is so perfect an example of the divorce in America of intellectual life from all authentic standards of importance and reality.

Our universities and colleges, or gymnasia, most of them, exhibit the same unfortunate divorce. I can think of four of them, Rollins College in Florida, Middlebury College in Vermont, the University of Michigan, and the University of Chicago – which has had on its roll so excellent a novelist as Robert Herrick, so courageous a critic as Robert Morss Lovett – which have shown an authentic interest in contemporary creative literature. Four of them. But universities and colleges and musical emporiums and schools for the teaching of theology and plumbing and signpainting are as thick in America as the motor traffic. Whenever you see a public building with Gothic fenestration on a sturdy backing of Indiana concrete, you may be certain that it is another university, with anywhere from two hundred to twenty thousand students equally ardent about avoiding the disadvantage of becoming learned and about gaining the social prestige contained in the possession of a B.A degree.

Oh, socially our universities are close to the mass of our citizens, and so are they in the matter of athletics. A great college football game is passionately witnessed by eighty thousand people, who have paid five dollars apiece and motored anywhere from ten to a thousand miles for the ecstasy of watching twenty-two men chase one another up and down a curiously marked field. During the football season, a capable player ranks very nearly with our greatest and most admired heroes – even with Henry Ford, President Hoover, and Colonel Lindbergh.

And in one branch of learning, the sciences, the lords of business who rule us are willing to do homage to the devotees of learning. However bleakly one of our trader aristocrats may frown upon poetry or the visions of a painter, he is graciously pleased to endure a Millikan, a Michelson, a Banting, a Theobald Smith.

But the paradox is that in the arts our universities are as cloistered, as far from reality and living creation, as socially and athletically and scientifically they are close to us. To a true-blue professor of literature in an American university, literature is not something that a plain human being, living today, painfully sits down to produce. No; it is something dead; it is something magically produced by superhuman beings who must, if they are to be regarded as artists at all, have died at least one hundred years before the diabolical invention of the typewriter. To any authentic don, there is something slightly repulsive in the thought that literature could be created by any ordinary human being, still to be seen walking the streets, wearing quite commonplace trousers and coat and looking not so unlike a chauffeur or a farmer. Our American professors like their literature clear and cold and pure and very dead.

I do not suppose that American universities are alone in this. I am aware that to the dons of Oxford and Cambridge, it would seem rather indecent to suggest that Wells and Bennett and Galsworthy and George Moore may, while they commit the impropriety of continuing to live, be compared to anyone so beautifully and safely dead as Samuel Johnson. I suppose that in the universities of Sweden and France and Germany there exist plenty of professors who prefer dissection to understanding. But in the new and vital and experimental land of America, one would expect the teachers of literature to be less monastic, more human, than in the traditional shadows of old Europe.

They are not.

There has recently appeared in America, out of the universities, an astonishing circus called «the New Humanism.» Now of course «humanism» means so many things that it means nothing. It may infer anything from a belief that Greek and Latin are more inspiring than the dialect of contemporary peasants to a belief that any living peasant is more interesting than a dead Greek. But it is a delicate bit of justice that this nebulous word should have been chosen to label this nebulous cult.

Insofar as I have been able to comprehend them – for naturally in a world so exciting and promising as this today, a life brilliant with Zeppelins and Chinese revolutions and the Bolshevik industrialization of farming and ships and the Grand Canyon and young children and terrifying hunger and the lonely quest of scientists after God, no creative writer would have the time to follow all the chilly enthusiasms of the New Humanists – this newest of sects reasserts the dualism of man’s nature. It would confine literature to the fight between man’s soul and God, or man’s soul and evil.

But, curiously, neither God nor the devil may wear modern dress, but must retain Grecian vestments. Oedipus is a tragic figure for the New Humanists; man, trying to maintain himself as the image of God under the menace of dynamos, in a world of high-pressure salesmanship, is not. And the poor comfort which they offer is that the object of life is to develop self- discipline – whether or not one ever accomplishes anything with this self-discipline. So the whole movement results in the not particularly novel doctrine that both art and life must be resigned and negative. It is a doctrine of the blackest reaction introduced into a stirringly revolutionary world.

Strangely enough, this doctrine of death, this escape from the complexities and danger of living into the secure blankness of the monastery, has become widely popular among professors in a land where one would have expected only boldness and intellectual adventure, and it has more than ever shut creative writers off from any benign influence which might conceivably have come from the universities.

But it has always been so. America has never had a Brandes, a Taine, a Goethe, a Croce.

With a wealth of creative talent in America, our criticism has most of it been a chill and insignificant activity pursued by jealous spinsters, ex-baseball-reporters, and acid professors. Our Erasmuses have been village schoolmistresses. How should there be any standards when there has been no one capable of setting them up?

The great Cambridge-Concord circle of the middle of the nineteenth century – Emerson, Longfellow, Lowell, Holmes, the Alcotts – were sentimental reflections of Europe, and they left no school, no influence. Whitman and Thoreau and Poe and, in some degree, Hawthorne, were outcasts, men alone and despised, berated by the New Humanists of their generation. It was with the emergence of William Dean Howells that we first began to have something like a standard, and a very bad standard it was.

Mr. Howells was one of the gentlest, sweetest, and most honest of men, but he had the code of a pious old maid whose greatest delight was to have tea at the vicarage. He abhorred not only profanity and obscenity but all of what H. G. Wells has called «the jolly coarsenesses of life». In his fantastic vision of life, which he innocently conceived to be realistic, farmers, and seamen and factory hands might exist, but the farmer must never be covered with muck, the seaman must never roll out bawdy chanteys, the factory hand must be thankful to his good kind employer, and all of them must long for the opportunity to visit Florence and smile gently at the quaintness of the beggars.

So strongly did Howells feel this genteel, this New Humanistic philosophy that he was able vastly to influence his contemporaries, down even to 1914 and the turmoil of the Great War.

He was actually able to tame Mark Twain, perhaps the greatest of our writers, and to put that fiery old savage into an intellectual frock coat and top hat. His influence is not altogether gone today. He is still worshipped by Hamlin Garland, an author who should in every way have been greater than Howells but who under Howells’ influence was changed from a harsh and magnificent realist into a genial and insignificant lecturer. Mr. Garland is, so far as we have one, the dean of American letters today, and as our dean, he is alarmed by all of the younger writers who are so lacking in taste as to suggest that men and women do not always love in accordance with the prayer-book, and that common people sometimes use language which would be inappropriate at a women’s literary club on Main Street. Yet this same Hamlin Garland, as a young man, before he had gone to Boston and become cultured and Howellsised, wrote two most valiant and revelatory works of realism, Main-Traveled Roads and Rose of Dutcher’s Coolie.

I read them as a boy in a prairie village in Minnesota just such an environment as was described in Mr. Garland’s tales. They were vastly exciting to me. I had realized in reading Balzac and Dickens that it was possible to describe French and English common people as one actually saw them. But it had never occurred to me that one might without indecency write of the people of Sauk Centre, Minnesota, as one felt about them. Our fictional tradition, you see, was that all of us in Midwestern villages were altogether noble and happy; that not one of us would exchange the neighborly bliss of living on Main Street for the heathen gaudiness of New York or Paris or Stockholm. But in Mr. Garland’s Main-Traveled Roads I discovered that there was one man who believed that Midwestern peasants were sometimes bewildered and hungry and vile – and heroic. And, given this vision, I was released; I could write of life as living life.

I am afraid that Mr. Garland would be not pleased but acutely annoyed to know that he made it possible for me to write of America as I see it, and not as Mr. William Dean Howells so sunnily saw it. And it is his tragedy, it is a completely revelatory American tragedy, that in our land of freedom, men like Garland, who first blast the roads to freedom, become themselves the most bound.

But, all this time, while men like Howells were so effusively seeking to guide America into becoming a pale edition of an English cathedral town, there were surly and authentic fellows – Whitman and Melville, then Dreiser and James Huneker and Mencken – who insisted that our land had something more than tea-table gentility.

And so, without standards, we have survived. And for the strong young men, it has perhaps been well that we should have no standards. For, after seeming to be pessimistic about my own and much beloved land, I want to close this dirge with a very lively sound of optimism.

I have, for the future of American literature, every hope and every eager belief. We are coming out, I believe, of the stuffiness of safe, sane, and incredibly dull provincialism. There are young Americans today who are doing such passionate and authentic work that it makes me sick to see that I am a little too old to be one of them.

There is Ernest Hemingway, a bitter youth, educated by the most intense experience, disciplined by his own high standards, an authentic artist whose home is in the whole of life; there is Thomas Wolfe, a child of, I believe, thirty or younger, whose one and only novel, Look Homeward, Angel, is worthy to be compared with the best in our literary production, a Gargantuan creature with great gusto of life; there is Thornton Wilder, who in an age of realism dreams the old and lovely dreams of the eternal romantics; there is John Dos Passos, with his hatred of the safe and sane standards of Babbitt and his splendor of revolution; there is Stephen Benét, who to American drabness has restored the epic poem with his glorious memory of old John Brown; there are Michael Gold, who reveals the new frontier of the Jewish East Side, and William Faulkner, who has freed the South from hoopskirts; and there are a dozen other young poets and fictioneers, most of them living now in Paris, most of them a little insane in the tradition of James Joyce, who, however insane they may be, have refused to be genteel and traditional and dull.

I salute them, with a joy in being not yet too far removed from their determination to give to the America that has mountains and endless prairies, enormous cities and lost far cabins, billions of money and tons of faith, to an America that is as strange as Russia and as complex as China, a literature worthy of her vastness.