lotosine weed (“Let us swear an oath, and keep it with an equal mind, / In the hollow Lotos-land to live and lie reclined / On the hills like Gods together, careless of mankind.”—Tennyson). The demigods who organized, or disorganized, these pagan proceedings were called by the names William H. Gass, Stanley Elkin, Howard Nemerov. This secret Arcadia, the closest that late twentieth-century American letters would ever come to a Classical Arcady, hid under the ineffable epithet Washington University. But Eden is not to be returned to. Paradise, especially if one’s birthplace, can never be regained. (At Newman’s memorial service, Gass suspected the deceased “would find faults in paradise, because they sprayed their trees.”)
It wasn’t just that Newman loathed Wash U, or the suburbanization that had taken hold outside the ivy tower—rather, Newman hated utopias. But it takes a genius to hate a utopia, and whenever Newman wasn’t bitching, he was blurbing his own genius. Or resuming his cryptodipso routine, insulting fellow teachers and deans, setting himself on fire in class (an accident? or to prove what point?). Newman broke friendships, collapsed marriages, wore himself out in the constant commute between classes and his writing studio/ studio apartment in cramped, indispensable-to-his-vanity-but-insulting-of-his-vanity Manhattan, and in the perpetual writing of this book, the perpetual rewriting of the books that would become this book as if it would sober him finally, which it didn’t—writing never does.
The dramatization—the self-dramatization—of Newman’s final period, his finale, should be accompanied by flute and harp, out of synch, out of tune in a disconcerting mode. An exit dance might be hazarded, but the steps should stagger, the bows should be falls—passing out. Let’s clear the set—reel in the prop foliage, crank to the rafters those deae ex machinis of ever-fresher, ever-younger lovers, those student saving graces or muses with the wings of angels but demonic T&A. All that should be left on stage is that ruin, that folly—the size of a respectable state university, the size of a respectable state, but abandoned in midbloom—this masterpiece in pieces, this partial.
Ruritania
For Newman—the peripatetic New Man—the imagined place was always a proxy, or preparatory study, for a reimagination of the self. The move to Chicago turned his family from prosperously rooted burghers to panting arrivistes; his sojourn in Virginia turned a genuine wildman into a playacting gentleman-farmer (it was Giovanni da Verrazzano who first referred to Virginia as “Arcadia”), and it was his first trip to Hungary, in 1968, that turned an intellectual citizen of an unintellectual republic into an adventurer, or apprentice dissident—a champion of everyone’s free speech because a champion of his own.
Hungary, the Midwest of the Continent: The Magyar state, Pannonia to Antiquity and Cannonia to Newman, is located at the very middle of Mitteleuropa, a crossroads, an east/west divan, immemorially margined—made marginal—by Teutons and Slavs. The second crownland of the Austro-Hungarian Empire, it was carved into thirds and landlocked—losing its only port, called Fiume by the Hungarians, Rijeka by Yugoslavia—after World War I. The brief communist coup of 1919 gave way, in 1920, to a parliamentary government subservient to a sham regent whose most notable previous credential was his inept admiralty in Austro-Hungary’s sinking joke of a navy. Miklós Horthy allied his nation with Hitler, who returned the compliment by invading in 1944. Nearly half a million Hungarians perished in World War II—nearly a million if Jews can be counted, or counted themselves, Hungarian. Soviet occupation, backing the puppet regime of Mátyás Rákosi, was challenged in 1956 by the election of Imre Nagy—a marionette who snipped his own strings. A multiparty system was, temporarily, restored; Hungary withdrew, for a breath, from the Warsaw Pact; revolution simmered in the streets. Moscow responded with tanks. 20,000 people died in the fighting. After crushing the resistance, the Kremlin installed János Kádár in a dictatorship that lasted until 1989, to the fall of the original “Wall”—not the concrete slabs of Berlin, toppled in the fall of that year, but the dismantling of the barbedwire fence along the Hungarian/Austrian border, earlier, in spring.
The country Newman arrived in had just dragged itself out from under the treads, dusted off, and limped back to the factories. 1968 was the year of Kádár’s New Economic Mechanism, an appeasement measure introducing certain free market principles—giving nationalized businesses a modicum of control over what products they produced, in what quantities, even over what prices the products would be sold at—to an economy whose central planning was increasingly outsourced to Budapest. This was the period of “Goulash Communism;” Hungary was “the happiest barrack in the Socialist camp” (whether these descriptions originated in Hungary or Moscow, or even in the West, and whether they were intended seriously or in jest, are still matters of musty debate). Hungarians could choose to buy either domestic crap, or foreign pap, in a selection unprecedented since the Kaisers; they could even travel widely—from Moscow to Yalta, Kamchatka to Havana. The Hungarian press was less strict than that of any other Soviet satellite. All of which would account for how Newman got into the country. None of which would account for what he was doing there.
If visiting communist Hungary was already crazy, editing a journal out of Budapest might’ve been—sane. Newman’s New Hungarian Quarterly published samizdat literature but not in samizdat—in public. It disseminated stories, poems, and essays that anyplace else, anytime else, would’ve been banned. Though Newman never became fluent in Hungarian, he did become expert at editing, for free, translations, also offered for free, more accurate and artistic than anything being produced at the time by the Western capitalist publishers and the university faculties that slaved for them—institutions that though they lacked contacts with their Hungarian counterparts, anyway followed the example of their Hungarian counterparts and chose the works they rendered based as much on politics as on aesthetics (not to mention the criteria of “marketability”—an American term translating to “censorship”). How Newman got away with it all, I don’t know. Neither do I know how he managed to make repeated trips to Hungary throughout the 1970s and ’80s, nor how he managed to smuggle into the States, though on separate occasions, a brace of the dogs he’d breed—Uplanders, also called Wirecoat Vizslas—and two of his three Hungarian wives (Newman met his third Hungarian wife in the States; another wife was Jewish; yet another longtime companion, Greek).
I can only wink, drop the name “Porter Goss,” and refer to a scrap of paper stuck in a crack of Newman’s Nachlass: “An intelligence officer’s most obsessive thought, and I ought to know, is whether his time behind the lines, in deep cover, is going to be counted toward his annuity” (italics mine). If Newman wasn’t in the CIA, he was certainly interrogated by it. If Newman wasn’t an agent, or even an agent-manqué, he would certainly have enjoyed pretending to be one, or the other, or both—shadowing in and out of character for his Hungarian hosts, and for the KGB stooges who tailed them (after 1956, Hungary was the only communist country not to have its own secret police).
Ultimately it doesn’t matter whether Newman’s fascination with Hungary originated on-assignment, or merely as an inexplicable esprit de parti. The truth is that Newman always pursued estrangements and alienations, not just as opportunities to reinvent, but also as psychological defenses—as refuges, as amnesties.
In the Eastern Bloc, literature could define one’s life, civically. A Hungarian’s criticism of the regime could be a oneway ticket if not to gulag anymore, then at least to penury and oblivion, whereas a famous, and famously self-aware, American abroad had to be on guard against incarceration as much as against romance, the tendency of even petty bribery to become just another thrill. Newman was almost cripplingly sensitive to the perverse honesties, or ethics, of the East, where the bestseller lists were openly rigged, and the large advances of Manhattan were not convertible to moral currency.
It makes sense, then, that when Newman decided to fictionalize Hungary, the present was exchanged for the past. It wasn’t just the Danube that had burst its banks, it was history too—a history that culminated both in the tortured tergiversations of György Lukács and the author’s own touristy traumas. Newman’s passport redeemed him, even while it
