was a little bit franker, but not much. He was always hiding. What became obvious later on, as he used the tape recorder, camera and video, the Polaroid, was the distancing quality of technology for him. It was always keeping people at a slight remove. He always had a frame through which he could see them in a slightly distanced way. But that wasn’t what he wanted. What he wanted was to make sure that they couldn’t see him too clearly. Basically, all those personality devices he had, all those denials and kind of cagy self-inventions, were about – don’t understand me, don’t look into me, don’t analyze. Don’t get too near me, because I’m not sure what’s there, I don’t want to think about it. I’m not sure I like myself. I don’t like where I came from. Take the artifact as I’m giving it.
But unlike the television, which was static and domestic, a transmitter merely, these new machines also allowed him to record the world around him, to capture and hoard the messy, covetable litter of experience. His favourite was the tape-recorder, a device that so radically transformed his need for people that he nicknamed it my wife.
I didn’t get married until 1964 when I got my first tape recorder. My wife. My tape recorder and I have been married for ten years now. When I say ‘we,’ I mean my tape recorder and me. A lot of people don’t understand that . . . The acquisition of my tape recorder really finished whatever emotional life I might have had, but I was glad to see it go. Nothing was ever a problem again, because a problem just meant a good tape and when a problem transforms itself into a good tape it’s not a problem any more.
The tape machine, which in fact entered his life in 1965 (a gift from the makers, Philips), was the ideal intermediary. It served as a buffer, a way of keeping people at one remove, at once diverting and inoculating the flow of potentially infectious or invasive words that had so agitated him prior to the purchase of the television. Warhol hated waste, and he liked to make art out of what other people considered superfluous, if not actually trash. Now he could capture the social butterflies, the proto-Superstars who’d begun to gather around him, storing their unscripted selves, their charismatic effluvia on the preservative medium of magnetic tape.
By this time he was no longer working at home, painting pictures with his mother, but had instead moved his studio operation on to the fifth floor of a dirty, dingy, barely furnished warehouse on East 47th Street, in that dismal part of Midtown near the UN, its crumbling walls meticulously covered with silver foil, silver Mylar and silver paint.
The Silver Factory was the most sociable and least bounded of all of Warhol’s working spaces. It was permanently thronged with people: people helping out or killing time, people lolling on the couch or chatting on the phone while Andy laboured in a corner, making Marilyns or cow wallpaper, frequently pausing to ask a passer-by what they thought he should do next. Stephen Shore again: ‘My guess is that it helped him in his work to have people around, to have these other activities around him.’ And Andy himself: ‘I don’t really feel all these people with me every day at the Factory are just hanging around me. I’m more hanging around them . . . I think we’re in a vacuum here at the Factory: it’s great. I like being in a vacuum; it leaves me alone to work.’
Alone in a crowd; hungry for company but ambivalent about contact: it’s not surprising that in the Silver Factory years Warhol acquired the nickname Drella, a portmanteau of Cinderella, the girl left behind in the kitchen while everyone else has gone to the ball, and Dracula, who gains his nourishment from the living essence of other human beings. He’d always been acquisitive about people, especially if they were beautiful or famous or powerful or witty; had always desired proximity, access, a better view. (Mary Woronov, in her terrifying amphetamine-memoir of the Factory years, Swimming Underground: ‘Andy was the worst . . . He even looked like a vampire: white, empty, waiting to be filled, incapable of satisfaction. He was the white worm – always hungry, always cold, never still, always twisting.’) Now he had the tools to take possession, ameliorating loneliness without ever having to risk himself.
*
Language is communal. It is not possible to have a wholly private language. This is the theory put forward by Wittgenstein in Philosophical Investigations, a rebuttal of Descartes’s notion of the lonely self, trapped in the prison of the body, uncertain that anyone else exists. Impossible, says Wittgenstein. We cannot think without language, and language is by its nature a public game, both in terms of acquisition and transmission.
But despite its shared nature, language is also dangerous, a potentially isolating enterprise. Not all players are equal. In fact, Wittgenstein was by no means always a successful participant himself, frequently experiencing extreme difficulty in communication and expression. In an essay on fear and public language, the critic Rei Terada describes a scene repeated throughout Wittgenstein’s life, in which he would begin to stammer while attempting to address a group of colleagues. Eventually, his stuttering would give way to a tense silence, during which he would struggle mutely with his thoughts, gesticulating all the while with his hands, as if he was still speaking audibly.
The fear of being misunderstood or failing to generate understanding haunted Wittgenstein. As Terada observes, his ‘confidence in the stability and public character of language coexisted, it would seem, with a dreadful expectation that he would himself be unintelligible’. He had a horror of certain kinds of language, in particular ‘idle talk and unintelligibility’; talk that lacked substance or failed to produce meaning.
The idea that language is a game at which some players are more skilled than others has a bearing on the vexed relationship between loneliness and speech. Speech failures, communication breakdowns, misunderstandings, mishearings, episodes of muteness, stuttering and stammering, word forgetfulness, even the inability to grasp a joke: all these things invoke loneliness, forcing a reminder of the precarious, imperfect means by which we express our interiors to others. They undermine our footing in the social, casting us as outsiders, poor or non-participants.
Though Warhol shared many of Wittgenstein’s problems with speech production, he retained a typically perverse fondness for language errors. He was fascinated by empty or deformed language, by chatter and trash, by glitches and botches in conversation. The films he made in the early 1960s are full of people failing to understand or listen to each other, an investigative process that sharpened with the arrival of the tape machine. The first thing he did with his new wife was to make a book, entitled a, a novel, composed entirely of recorded speech; a celebratory tour de force of idle and unintelligible language, around which loneliness hovers like a sea mist.
Despite the declaration of the title, a isn’t a novel in any ordinary sense. It isn’t fictional, for a start. It doesn’t have a plot and nor is it a product of creative labour, at least not in the way that term is ordinarily defined. Like Warhol’s paintings of inappropriate objects or wholly static films it defies the rules of content, the terms by which categories are assembled and maintained.
It was conceived as an homage to Ondine, Robert Olivo, nicknamed the Pope, the irrepressible speed-queen and greatest of all the Factory’s supernaturally gifted talkers. Charming and unstable, he appeared in many of Warhol’s films of the period, most notably Chelsea Girls, in which he can be seen flying into one of his notorious rages and slapping Rona Page twice around the face for calling him a phoney.
Ondine was a quicksilver presence. A photograph taken around the time of a’s taping catches him in a rare moment of stillness, out in the street, head turned to confront the camera – a handsome man in aviators and a black t-shirt, his dark hair falling in a quiff over his eyes, an airline flight bag slung over his shoulder, his mouth in the characteristic pout-cum-smirk that Warhol describes in POPism as being ‘pure Ondine, a sort of quizzical duck’s mouth with deep smile lines around it’.
The original plan was to follow him for twenty-four hours straight. Recording began in the afternoon of Friday, 12 August 1965, but after twelve hours and despite copious consumption
