lunes, 2 de marzo de 2015

Introduction to Arthur Miller's COLLECTED PLAYS

To Marilyn 

From Arthur Miller's Collected Plays (Viking Press, 1957, 3-55). Introduction by the author, following the dedication "To Marilyn". 



As a writer of plays I share with all specialists a suspicion of generalities about the art and technique of my craft, and I lack both the scholarly patience and the zeal to define terms in such a way as to satisfy everyone. The only other course, therefore, is to stop along the way to say what I mean by the terms I use, quite certain as I do so that I will be taken to task by no small number of people, but hopeful at the same time that something useful may be said about this art, a form of writing which generates more opinions and fewer instructive critical statements than any other. To be useful it seems impossible not to risk the obvious by returning always to the fundamental nature of theater, its historic human function, so to speak. For it seems odd, when one thinks of it, that an art which has always been so expensive to produce and so difficult to do well should have survived in much the same general form that it possessed when it began. This is especially striking now, when almost alone among the arts the theater has managed to live despite the devouring mechanization of the age, and, in some places and instances, even to thrive and grow. Under these circumstances of a very long if frequently interrupted history, one may make the assumption that the drama and its production must represent a well-defined expression of profound social needs, needs which transcend any particular form of society or any particular historic moment. It is therefore possible to speak of fundamentals of the form too when its only tools of importance never change, there being no possibility of a drama without mimicry, conflict, tale, or speech.

My approach to playwriting and the drama itself is organic; and to make this glaringly evident at once it is necessary to separate drama from what we think of today as literature. A drama ought not to be looked at first and foremost from literary perspectives merely because it uses words, verbal rhythm, and poetic image. These can be its most memorable parts, it is true, but they are not its inevitable accompaniments. Nor is it only convention which from Aristotle  onward decreed that the play must be dramatic rather than narrative in concept and execution. A Greek's seat was harder than an American's and even he had to call a halt to a dramatic presentation after a couple of hours. The physiological limits of attention in a seated position enforce upon this art an interconnected group of laws, in turn expressed by aesthetic criteria, which no other writing art requires. But it is not my intention here to vivisect dramatic form or the techniques of playwriting. I only want to take advantage of this rare opportunity—a collected edition—to speak for myself as to my own aims: not to give my estimates of what can portentously be called the dramatic problem in this time, but simply to talk in workaday language about the problem of how to write so that one's changing vision of people in the world is more accurately represented in each succeeding work.

A few of the inevitable materials of the art dictate to me certain aesthetic commitments which may as well be mentioned at the outset, for they move silently but nevertheless with potent influence through the plays in this book as well as in my thoughts about them. These plays were written on the assumption that they would be acted before audiences. The "actor" is a person, and he no sooner appears than certain elementary questions are broached. [By "the actor" Miller seems to refer at this point to the character in the play, not to the actor as a person—JAGL] Who is he? What is he doing here? How does he live or make his living? Who is he related to? Is he rich or poor? What does he think of himself? What do other people think of him, and why? What are his hopes and fears; and what does he say they are? What does he claim to want and what does he really want?

The actor [character - JAGL] brings questions onto the stage just as any person does when we first meet him in our ordinary lives. Which of them a play chooses to answer, and how they are answered, are the ruling and highly consequential imperatives which create the style of the play, and control what are later called the stylistic levels of its writing. If, for instance, the actor is masked as he appears and his body movements are constricted and highly ordered, we instantly expect that the common surfaces of life will also be breached by the kinds of questions he or the play will respond to. He will very probably speak about the theme or essential preoccupation of the play directly and without getting to it by circuitous routes of naturalistic detail. If he appears in the costume of his trade, class, or profession, however, we expect that he or the play will give us the answers to his common identity, and if they do not they risk our dissatisfaction and frustration. In a word, the actor's appearance on the stage in normal human  guise leads us to expect a realistic treatment. The play will either be intent upon rounding out the characters b y virtue of its complete answers to the common questions, or will substitute answers to a more limited group of questions whicvh, instead of being "human," are thematic and are designed to form a symbol of meaning rather than an apparency of the "real." It is the nature of the questions asked and answered, rather than the language used—whether verse, ordinary slang, or colorless prose—that determines whether the style is realistic or non-realistic. When I speak of style, therefore, this is one of the relationships I intend to convey. In this sense the tragedies of Shakespeare are species of realism, and those of Aeschylus and Sophocles are not. We know a great deal more about Macbeth and Hamlet, apart from their functions as characters in their particular given dramas, than we can ever surmise about Oedipus the king, or the heroes and heroines of Strindberg's plays. To put it another way, when the career of a person rather than the detail of his motives stands at the forefront of the play, we move closer to non-realistic styles, and vice versa. I regard this as the one immovable and irremediable quality which goes to create one style or another. And there is always an organic connection rather than a temperamental choice involved in the style in which a play is written and must be performed. The first two plays in this book were written and performed with the intention of answering as many of the common questions as was possible. The Crucible, A Memory of Two Mondays,  and A View from the Bridge were not so designed and to this extent they are a departure from realism.

Another decisive influence upon style is the conception and manipulation of time in a play. Broadly speaking, where it is conceived and used so as to convey a natural passage of hours, days, or months, the style it enforces is pressed toward realism. Where action is quite opeanly freed so that things mature in a moment, for instance, which would take a year in life, a true license for non-realistic styles is thereby won. As is obvious, the destruction of temporal necessity occurs in every play if only to a rudimentary degree; it is impossible that in life people should behave and speak in reference to a single thematic point for so continuous a time. Events, therefore, are always collapsed and drawn together in any drama. But as the collapsing process becomes more self-evident, and as the selection of events becomes less and less dominated by the question of their natural maturation, the style of the play moves further and further away from realism. All My Sons attempts to account for time in terms of months, days, and hours. Death of a Salesman explodes the watch and the calendar. The Crucible is bound by natural time—or strives to appear so.

The compacting of time destroys the realistic style not only because it violates our sense of reality, but because collapsing time inevitably emphasizes an element of existence which in life is not visible or ordinarily felt with equivalent power, and this is its symbolic meaning. When a criminal is arraigned, for instance, it is the prosecutor's job to symbolize his behaviour to the jury so that the man's entire life can be characterized in one way and not in another. The prosecutor does not mention the accused as a dog lover, a good husband and father, a sufferer from eczema, or a man with the habit of chewing tobacco on the left and not the right side of his mouth. Nor does he strive to account for the long intervals of time when the accused was behaving in a way quite contrary to that symbolic characterization. The prosecutor is collapsing time—and destroying realism, by fastening only on those actions germane to the construction of his symbol. To one degree or another every play must do this or we should have to sit in a theater for years in order to appreciate a character and his story. But where the play does pretend to give us details of hours, months, and years which are not clearly and avowedly germane to the symbolic meaning, we come closer and closer to what is called a realistic style. In passing, I should say that the Greek "unity" of time imposed on the drama was not arbitrary but a concomitant of the preponderant Greek interest in the fate and career of the hero rather than his private characteristics, or, to put it another way, his social and symbolic side rather than his family role.

Another material, so to speak, of drama is not describable in a word, and has a less direct influence on style. I mention it, however, because it is probably the most powerful influence on my way of writing and enforces on me a kind of taste and approach to the art which marks these plays. It is necessary, if one is to reflect reality, not only to depict why a man does what he does, or why he nearly didn't do it, but why he cannot simply walk away and say to hell with it. To ask this last qustion of a play is a cruel thing, for evasion is probably the most developed technique most men have, and in truth there is an extraordinarily small number of conflicts which we must, at any cost, live out to their conclusions. To ask this question is immediately to impose on oneself not, perhaps, a style of writing but at least a kind of dramatic construction. For I understand the symbolic meaning of a character and his career to consist of the kind of commitment he makes to life or refuses to make, the kind of challenge he accepts and the kind he can pass by. I take it that if one could know enough about a human being one could discover some conflict, some value, some challenge, however minor or major, which he cannot find in itself to walk away from or turn his back on. The structure of these plays, in this respect, is to the end that such a conflict be discovered and clarified. Idea, in these plays, is the generalized meaning of that discovery applied to men other than the hero. Time, characterizations, and other elements are treated differently from play to play, but all to the end that that moment of commitment be brought forth, that moment when, in my eyes, a man differentiates himself from every other man, that moment when out of a sky full of stars he fixes on one star. I take it, as well, that the less capable a man is of walking away from the central conflict of the play, the closer he approaches a tragic existence. In turn, this implies that the closer a man approaches tragedy the more intense is his concentration of emotion upon the fixed point of his commitment, which is to say the closer he approaches what in life we call fanaticism. From this flows the necessity for scenes of high and open emotion, and plays constructed toward climax rather than evocation of a mood alone or of bizarre spectacle. (The one exception among these plays is A Memory of Two Mondays—as will be seen later).

From such considerations it ought to be clear that the common tokens of realism and non-realism are in themselves not acceptable as criteria. That a play is written prosaically does not make it a realistic play, and that the speech is heightened and intensified by imagery does not set it to one side of realism necessarily. The underlying poem of the play I take to be the organic necessity of its parts. I find the arbitrary not poetry but indulgence. (The novel is another matter entirely). A very great play can be mimed and still issue forth its essential actions and their rudiments of symbolic meaning; the word, in drama, is the transformation into speech of what is happening, and the fiat for intense language is intensity of happening. We have had more than one extraordinary dramatist who was a cripple as a writer, and this is lamentable but not ruinous. Which is to say that I prize the poetic above else in the theater, and because I do I insiste that the poem truly be there.


The assumption—or presumption—behind these plays is that life has meaning. I would add now, as their momentary commentator, that what they meant to me at the time of writing is not in each instance the same as what they mean to me now in the light of further experience. Plato, by banning artists from citizanship in his ideal republic, expressed at least a partial truth; the intention behind a work and its effects upon the public are not always the same. Worse yet, in his conscious intention the artist often conceals from himself an aim which can be quite opposed to his fondest beliefs and ideas. Those more tempted by an evil, for instance, are more likely to feel deeply about it than those who have only known the good. From this, two ironic propositions logically flow. The first is that a play's 'idea' may be useful as a unifying force empowering the artist to evoke a cogent emotional life on the stage, but that in itself it has no aesthetic value, since, after all, it is only a means to an end. The second is that since every play means something—even the play which denies all meaning to existence—the "idea" of a play is its measure of value and importance and beauty, and that a play which appears merely to exist to one side of "ideas" is an aesthetic nullity.

Idea is very important to me as a dramatist, but I think it is time someone said that playwrights, including the greatest, have not been noted for the new ideas they have broached in their plays. Buy new I mean an original idea invented by the playwright, quite as such things are created, if infrequently, by scientists, and occasionally by philosophers. Surely there is no known philosophy which was first announced through a play, nor any ethical idea. No social concept in Shaw's plays could have been much of a surprise to the Webbs and thousands of other Socialists of the time; nor can Ibsen, Chekhov, Strindberg, or O'Neill be credited with inventing any new thoughts. As a matter of fact, it is highly unlikely that a new idea could be successfully launched through a play at all, and this for several good reasons.

A genuine invention in the realm of ideas must first emerge as an abstruse and even partial concept. Be it Christianity, Darwinism, Marxism, or any other that can with reason be called original it has always been the product of proofs which, before they go to form a complete and new concept, require years and often generations of testing, research, and polemic. At first blush a new idea appears to be very close to insanity because to be new it must reverse important basic beliefs and assumptions which, in turn, have been institutionalized and are administered by one or another kind of priesthood with a vested interest in the old idea. Nor would the old idea be an idea at all, strictly speaking, if some goodly section of the population did not believe in it. If only because no dramatic structure can bear the brunt of the incredulity with which any really new idea is greeted, the play from would collapse under the burdens of having to deliver up the mountain of proof required for a new idea to be believed. And this would be true even if the audience were all philosophers—perhaps even truer, for the philosopher requires proofs even more exact than the layman does.

The dramatic form is a dynamic thing. It is not possible to dally in it for reflection. The polemical method, as well as the scientific exposition, the parable, or the ethical teaching, all depend upon a process which, in effect, says, "What you believe is wrong for these reasons; what the truth is is as follows." Tremendous energy must go into destroying the validity of the ancient proposition, and destroying it from an absolutely opposite viewpoint. An idea, if it is really new, is a genuine humiliation for the majority of the people; it is an affront not only to their sensibilities but to their deepest convictions. It offends against the things they worship, whether God or science or money.

The conflict between a new idea and the very notion of drama is remorseless and not resolvable because, among other things, plays are always performed before people sitting en masse and not alone. To a very large degree, much greater than is generally realized, we react with a surrounding crowd rather than against it; our individual criteria of truth are set to one side and we are no longer at the mercy of a performance alone, but of the surrounding reaction to it. A man walking down a deserted street sees another man beating a horse; he does not like this, he is possibly revolted by it, even angered. Perhaps he walks on, or perhaps he stops to remonstrate with the horsewhipper, who then perhaps threatens him with the same whip. Depending on the character of the man, he either fights or decides it is none of his business, really, and goes on about his life. The same man on the same street, but this time a busy street with many people, sees the same scene of cruelty. He is now behaving in public; he cries out and hears his cries echoed; he is encouraged; he moves in to stop the cruelty and when he himself is threatened the conflict in him over whether to back off or to fight is much higher and more intense, for now he is surrounded by the administrators of shame or the bestowers of honor—his fellow men. He is no longer looking at the same scene in the same way; the very significance of the experience is changed and more likely than not his own actions. So it is the theater. Inevitably, to one degree or another, we see what we see on the stars not only with our own eyes but with the eyes of others. Our standards of right and wrong, good taste and bad, must in some way come into either conflict or agreement with social standards, and a truth, however true, is no longer merely itself, but itself plus the conventional reaction to it; and in the case of a genuinely new idea the conventional reaction, by definition, will come down on it like a ton of bricks, and it is finished, however conventionally written.

If plays have not broached new ideas, they have enunciated not-yet-popular ideas which are already in the air, ideas for which there has already been a preparation by non-dramatic media. Which is to say that once an idea is "in the air" it is no longe an idea but a feeling, a sensation, an emotion, and with these the drama can deal. For one thing, where no doubt exists in the hearts of the people, a play canot create doubt; where no desire to believe exists, a play cannot create a belief. And again, this springs from the nature of dramatic form and its inevitable dynamism; it must communicate as it proceedsand it literally has no existence if it must wait until the audience goes home to think before it can be appreciated. It is the art of the present tense par excellence.

Thus it is that the forms, the accents, the intentions of the plays in this book are not the same from play to play. I could say that my awareness of life was not the same and leave it at that, but the truth is wider, for good or for ill. It is also that the society to which I responded in the past decade was constantly changing, as it is changing while I write this sentence. These plays, in one sense, are my response to what was "in the air," they are one man's way of saying to his fellow men, "This is what you see every day, or think or feel; now I will show you what you really know but have not had the time, or the disinterestedness, or the insight, or the information to understand consciously." Each of these plays, in varying degrees, was begun in the belief that it was unveiling a truth already known but unrecognized as such. My concept of the audience is of a public each member of which is carrying about with him what he thinks is an anxiety, or a hope, or a preoccupation which is his alone and isolates him from mankind; and in this respect at least the function of a play is to reveal him to himself so that he may touch others by virtue of the revelation of his mutuality with them. If only for this reason I regard the theater as a serious business, one that makes or should make man more human, which is to say, less alone.


When All My Sons opened on Broadway it was called an "Ibsenesque" play. Some people liked it for this reason and others did not. Ibsen is relevant to this play but what he means to me is not always what he means to other, either his advocates or his detractors. More often than not, these days, he is thought of as a stage carpenter with a flair for ideas of importance. The whole aim of shaping a dramatic work on strict lines which will elicit a distinct meaning reducible to a sentence is now suspect. "Life" is now more complicated than such a mechanical contrasting of forces can hope to reflect. Instead, the aim is a "poetic" drama, preferably one whose ultimate thought or meaning is elusive, a drama which appears not to have been composed or constructed, but which somehow comes to life on a stage and the flickers away. To come quickly to the point, our theater inclines toward the forms of adolescence rather than analytical adulthood. It is not my place to deal in praise or blame but it seems to me that a fair judge would be compelled to conclude, as a minimum, that the run of serious works of the past decade have been written under an intellectually—as well as electrically—diffused light. It is believed that any attempt to "prove" something in a play is somehow unfair and certainly inartistic, if not gauche, more particularly if what is being proved happens to be in any overt way of social moment. Indeed, one American critic believes that the narrowness of the theater audience—as compared with that for movies and television—is the result of the masses' having been driven away from the theater by plays that preached.

This is not, of course, a new attitude in the world. Every major playwright has had to make his way against it, for there is and always will be a certain amount of resentfulness toward the presumption of any playwright to teach. And there will never be a satisfactory way of explaining that no playwright can be praised for his high seriousness and at the same time be praised for not trying to teach; the very conception of a dramatic theme inevitably means that certain aspects of life are selected and others left out, and to imagine that a play can be written disinterestedly is to believe that one can make love disinterestedly.

The debatable question is never whether a play ought to teach but whether it is art, and in this connection the basic criterion—purely technical considerations to one side—is the passion with which the teaching is made. I hasten to add the obvious—that a work cannot be judged by the validity of its teaching. But it is entirely misleading to state that there is some profound conflict between art and the philosophically or socially meaningful theme. I say this not out of a preference for plays that teach but in deference to the nature of the creative act. A work of art is not handed down from Olympus from a creature with a vision as wide as the world.  If that could be done a play would never end, just as history has no end. A play must end, and end with a climax, and to forge a climax the forces in life, which are of infinite complexity, must be made finite and capable of a more or less succint culmination. Thus, all dramas are to that extent arbitrary—in comparison with life itself—and embody a viewpoint if not an obsession on the autho'rs part. So that when I am told that a play is beautiful and (or because) it does not try to teach anything, I can only wonder which of two things is true about it: either what it teaches is so obvioius, so inconsiderable as to appear to the critic to be "natural," or its teaching has been embedded and articulated so thoroughly in the action itself as not to appear as an objective but only a subjective fact.

All My Sons was not my first play but the eighth or ninth I had written up to the mid-forties. But for the one immediately preceding it, none of the others were produced in the professional theater, and since the reader can have little knowledge of this one—which lasted less than a week on Broadway—and no knowledge at all of the others, a word is in order about these desk-drawer plays, particularly the failure called the Man Who Had All the Luck.

This play was an investigation to discover what exact part a man played in his own fate. It deals with a young man in a small town who, by the time he is in his mid-twenties, owns several growing businesses, has married the girl he loves, is the father of a child he has always wanted, and is daily becoming convinced that as his desires are gratified he is causing to accumulate around his own head an invisible but nearly palpable fund, so to speak, of retribution. The law of life, as he observes life around him, is that people are always frustrated in some important regard; and he conceives that he must be too, and the play is built around his conviction of impending disaster. The disaster never comes, even when, in effect, he tries to bring it on in order to survive it and find peace. Instead, he comes to believe in his own superiority, and in his remarkable ability to succeed.

Now, more than a decade later, it is possible for me to see that far from being a waste and a failure this play was a preparation, and possibly a necessary one, for those that followed, especially All My Sons and Death of a Salesman, and this for many reasons. In the more than half-dozen plays before it I had picked themes at random—which is to say that I had no awareness of any inner continuity running from one of these plays to the next, and I did not perceive myself in what I had written. I had begun with a play about a family, then a play about two brothers caught on either side of radicalism in a university, then a play about a psychologist's dilemma in a prison where the sane were inexorably moving over to join the mad, a play about a bizarre ship's officer whose desire for death led him to piracy on the seas, a tragedy on the Cortes-Montezuma conflict, and others. Once again, as I worked on The Man Who Had All the Luck I was writing, I would have said, about what lay outside me. I had heard the story of a young man in a midwestern town who had earned the respect and love of his town and great personal prosperity as well, and who, suddenly and for no known reason, took to suspecting everyone of wanting to rob him, and within a year of his obsession's onset had taken his own life.

In the past I had rarely spent more than three months on a play. Now the months went by with the end never in sight. After nearly ten years of writing I had struck upon what seemed a bottomless pit of mutually cancelling meanings and implications. In the past I had had this difficulty with forming a "story" and more with the exploration of its meanings. Now, in contrast, I was working with an overwhelming sense of meaning, but however I tried I could not make the drama continuous and of a piece; it persisted, with the beginning of each scene, in starting afresh as though each scene were the beginning of a new play. Then one day, while I was lying on a beach, a simple shift of relationships came to mind, a shift which did not and could not solve the problem of writing The Man Who Had All the Luck, but, I think now, made at least two of the plays that followed possible, and a great deal else besides.

What I saw, without laboring the details, was that two of the characters, who had been friends in the previous drafts, were logically brothers and had the same father. Had I known then what I know now I could have saved myself a lot of trouble. The play was impossible to fix because the overt story was only tangential to the secret drama its author was quite unconsciously trying to write. But in writing of the father-son relationship and of the son's search for his relatedness there was a fullness of feeling I had never known before; a crescendo was struck with a force I could almost touch. The crux of All My sons, which would not be written until nearly three years later, was formed; and the roots of Death of a Salesman were sprouted.

The form of All My Sons is a reflection and an expression of several forces, of only some of which I was conscious. I desired above all to write rationally, to write so that I could tell the story of the play to even an unlettered person and spark a look of recognition on his face. The accusation I harbored against the earlier play was that it could not make sense to common-sense people. I have always been in love with wonder, the wonder of how things and people got to be what they are, and in The Man Who Had All the Luck I had tried to grasp wonder., I had tried to make it on the stage, by writing wonder. But wonder had betrayed me and the only other course I had was the one I took—to seek cause and effect, hard actions, facts, the geometry of relationships, and to hold back any tendency to express an idea in itself unless it was literally forced out of a character's mouth; in other words, to let wonder rise up like a mist, a gas, a vapor from the gradual and remorseless crush of factual and psychological conflict. I went back to the great book of wonder, The Brothers Karamazov, and I found what suddenly I felt must be true of it: that if one reads its most colorful, breathtaking, wonderful pages, one finds the thickest concentration of hard facts. Facts about the biographies of the characters, about the kind of bark on the moonlit trees, the way a window is hinged, the exact position of Dmitri as he peers through the window at his father, the precise description of his father's dress. Above all, the precise collision of inner themes during, not before or after, the high dramatic scenes. And quite as sudeenly I noticed in Beethoven the holding back of climax until it was ready, the graspe of the rising line and the unwillingness to divert to an easy climax until the true one was ready. If there is one word to name the mood I felt it was Forego. Let nothing interfere with the shape, the direction, the intention. I believed that I had gelt too mucho in the previous play and understood too little.

I was turning thirty then, the author of perhaps a dozen plays, none of which I could truly believe were finished. I had written many scenes, but not a play. A play, I saw then, was an organism of which I had fashioned only certain parts. The decision formed to write one more, and if again it turned out to be unrealizable, I would go into another line of work. I have never loved the brick and mortar of the theater, and only once in my life had I been truly engrossed in a production—when Ruth Gordon played in the Jed Harris production of "A Doll's House." The sole sense of connection with theater came when I saw the productions of the Group Theatre. It was not only the brilliance of ensemble acting, which in my opinion has never been equaled since in America, but the air of union created between actors and the audience. Here was the promise of prophetic theater which suggested to my mind the Greek situation when religion and belief were the heart of drama. I watched the Group Theatre from fifty-five-cent seats in the balcony, and at intermission time it was possible to feel the heat and the passion of people moved not only in their bellies but in their thoughts. If I say that my own writer's ego found fault with the plays it does not detract from the fact that the performances were almost all inspiring to me, and when I heard that the Group was falling apart it seemed incredible that a society of saints—which they were to me, artistically, even as I had never met one of them—should be made up of people with less than absolute dedication to their cause.

All My Sons was begun several years after the Group had ceased to be, but it was what I can only call now a play written for a prophetic theater. I am aware of the vagueness of the term but I cannot do very well at definining what I mean. Perhaps it signifies a theater, a play, which is meant to become part of the lives of its audience—a play seriously meant for people of common sense, and relevant to both their domestic lives and their daily work, but an experience which widens their awareness of connection—the filaments to the past and the future which lie concealed in "life."

My intention in this play was to be as untheatrical as possible. To that end any metaphor, any image, any figure of speech, however creditable to me, was removed if it even slightly brought to consciousness the hand of a writer. So far as was possible nothing was to be permitted to interfere with its artlessness.

It seems to me now that I had the attitude of one laying siege to a fortress in this form. The sapping operation was to take place without a sound beneath a clear landscape in the broad light of a peaceful day. Nor was this approach arbitrary. It grew out of a determination to reverse my past playwriting errors, and from the kind of story I happened to have discovered.

During an idle chat in my living room, a pious lady from the Middle West told of a family in her neighbourhood which had been destroyhed when the daughter turned the father in to the authorities on discovering that he had been selling faulty machinery to the Army. The war was then in full blast. By the time she had finished the tale I had transformed the daughter into a son and the climax of the second act was full nad clear in my mind.

I knew my informant's neighbourhood, I knew its middle-class ordinariness, and I knew how rarely the great issues penetrate such environments. But the fact that a girl had not only wanted to, but had actually moved against an erring father transformed into fact and common reality what in my previous play I had only begun to hint at. I had no awareness of the slightest connection between the two plays. All I knew was that somehow a hard thing had entered into me, a crux toward which it seemed possible to move in strong and straight lines. Something was crystal clear to me for the first time since I had begun to write plays, and it was the crisis of the second act, the revelation of the full loathesomeness of an anti-social action.

With this sense of dealing with an existing objective fact, I began to feel a difference in my role as a writer. It occurred to me that I must write this play so that even the actual criminal, on reading it, would have to say that it was true and sensible and as real as his life. It began to seem to me that what I had written until then, as well as almost of the plays I had seen, had been written for a theatrical performance, when they should have been written as a kind of testimony whose relevance far surpassed theatrics.

For these reasons the play begins in an atmosphere of undisturbed normality. Its first act was later called slow, but it was designed to be slow.  It was made so that evern boredom might threaten, so that when the first intimation of the crime is dropped a genuine horror might begin to move into the heart of the audience, a horror born of of the contrast between the placidity of the civilization on view and the threat to it that a rage of conscience could create.

It took some two years to fashion this play, chiefly, I think now, because of a difficulty not unconnected with a similar one in the previous play. It was the question of relatedness. The crime in All My Sons is not one that is about to be committed but one that has long since been committed. There is no question of its consequences' being ameliorated by anything Chris Keller or his father can do; the damage has been done irreparably. The stakes remaining are purely the conscience of Joe Keller and its awakening to the evil he has done, and the conscience of his son in the face of what he has discovered about his father. One could say that the problem was to make a fact of morality, but it is more precise, I think, to say that the structure of the play is designed to bring a man into the direct path of the consequences he has wrought.  In one sense, it was the same problem of writing about David Beeves in the earlier play, for he too coule not relate himself to what he had done. In both plays the dramatic obsession, so to speak, was with the twofold nature of the individual—his own concept of his deeds, and what turns out to be the "real" description of them. All My Sons has often been called a moral play, and it is that, but the concept of morality is not quite as purely ethical as it has been made to appear, nor is it so in the plays that follow. That the deed of Joe Keller at issue in All My Sons is his having been the cause of the death of pilots in war obscures the other kind of morality in which the play is primarily interested. Morality is probably a faulty word to use in the connection, but what I was after was the wonder in the fact that the consequences of actions are as real as the actions themselves, yet we rarely take them into consideration as we perform actions, and we cannot hope to do so fully when we must always act with only partial knowledge of consequences. Joe Keller's trouble, in a word, is not that he cannot tell right from wrong but that his cast of mind cannot admit that he, personally, has any viable connection with his world, his universe, or his society. He is not a partner in society, but an incorporated member, so to speak, and you cannot sue personally the officers of a corporation. I hasten to make clear here that I am not merely speaking of a literal corporation but the concept of a man's becoming a function of production or distribution to the point where his personality becomes divorced from the actions it propels.

The fortress which All My Sons lays siege to is the fortress of unrelatedness. It is an assertion not so much of morality in terms of right and wrong, but of a moral world's being such because men cannot walk away from certain of their deeds. In this sense Joe Keller is a threat to society and in this sense the play is a social play. Its "socialness" does not reside in its having dealt with the crime of selling defective materials to a nation at war—the same crime could easily be the basis of a thriller which would have no place in social dramaturgy. It is that the crime is seen as having roots in a certain relationship of the individual to society, and to a certain indoctrination he embodies, which, if dominant, can mean a jungle existence for all of us no matter how high our buildings soar. And it is in this sense that loneliness is socially meaningful in these plays.

To return to Ibsen's influence upon this play. I should have to split the question in order to make sense of it. First, there was the real impact of his work upon me at the time: this consisted mainly in what I then saw as his ability to forge a play upon a factual bedrock. A situation in his plays is never stated but revealed in terms of hard actions, irrevocable deeds; and sentiment is never confused with the action it conceals. Having for so long written in terms of what people felt rather than what they did, I turned to his works at the time with a sense of homecoming. As I have said, I wanted then to write so that people of common sense would mistake my play for life itself and not be required to lend it some poetic license before it could be believed. I wanted to make the moral world as real and evident as the immoral one so splendidly is.

But my own belief is that the shadow of Ibsen was seen on this play for another reason, and it is that All My Sons begins very late in its story. Thus, as in Ibsen's best-known work, a great amount of time is taken up with bringing the past into the present. In passing, I ought to add that this view of action is presently antipathetic to our commonly held feeling about the drama. More than any other quality of realism, or, to be more exact, of Ibsenism as a technique, this creates a sense of artificiality which we now tend to reject, for in other respects realism is still our reigning style. But it is no longer acceptable that characters should sit about discussing events of a year ago, or ten years ago, when in "life" they would be busy with the present. In truth, the effort to eliminate antecedent material has threatened to eliminate the past entirely from many plays. We are impatient to get on with it—so much so that anyone making a study of some highly creditable plays of the moment would be hard put to imagine what their characters were like a month before their actions and stories begin. All My Sons takes its time with the past, not in deference to Ibsen's method as I saw it then, but because its theme is the question of actions and consequences, and a way had to be found to throw a long line into the past in order to make that kind of connection viable.

That the idea of connection was central to me is indicated again in the kind of revision the play underwent. In its earlier versions the mother, Kate Keller, was in a dominating position; more precisely, her astrological beliefs were given great prominence. (The play's original title was The Sign of the Archer). And this, because I sought in every sphere to give body and life to connection. But as the play progressed the conflict between Joe and his son Chris pressed astrology to the wall until its mysticism gave way to psychology. There was also the impulse to regard the mystical with suspicion, since it had, in the past, given me only turgid works that could never develop a true climax based upon revealed psychological truths. In short, where in previous plays I might well have been satisfied to create only an astrologically obsessed woman, the obsession now had to be opened up to reveal its core of self-interest and intention on the character's part. Wonder must have feet with which to walk the earth.

But before I leave this play it seems wise to say a few more words about the kind of dramatic impulse it represents, and one aspect of "Ibsenism" as a technique is the quickest path into that discusssion. I have no vested interest in any one form—as the variety of forms I have used attests—but there is one element in Ibsen's method which I do not think ought to be overlooked, let alone dismissed as it so often is nowadays. If his plays, and his method, do nothing else they reveal the evolutionary quality of life. One is constantly aware, in watching his plays, of process, change, development. I think too many modern plays assume, so to speak, that their duty is merely to show the present countenance rather than to account for what happens. It is therefore wrong to imagine that because his first and sometimes his second acts devote so much time to a studied revelation of antecedent material, his view is static compared to our own. In truth, it is profoundly dynamic, for that enormous past was always heavily documented to the end that the present be comprehended with wholeness, as a moment in a flow of time, and not—as with so many modern plays—as a situation without roots. Indeed, even though I can myself reject other aspects of his work, it nevertheless presents barely and unadorned what I believe is the biggest single dramatic problme, namely, how to dramatize what has gone before. I say this not merely out of technical interest, but because dramatic characters, and the drama itself, can never hope to attain a maximum degree of consciousness unless they contain a viable unveiling of the contrast between past and present, and an awareness of the process by which the present has become what it is. And I say this, finally, because I take it as a truth that the end of drama is the creation of a higher consciousness and not merely a subjective attack upon the audience's nerves and feelings.What is precious in the Ibsen method is its insistence upon valid causation, and this cannot be dismissed as a wooden notion.

This is the "real" in Ibsen's realism for me, for he was, after all, as much a mystic as a realist. Which is simply to say that while there are mysteries in life which no amount of analyzing will reduce to reason, it is perfectly realistic to admit and even to proclaim that hiatus as a truth. But the problem is not to make complex what is essentially explainable; it is to make undestandable what is complex without distorting and oversimplifying what cannot be explained. I think many of his devices are, in fact, quite arbitrary; that he betrays a Germanic ponderousness at times and a tendency to over-prove what is quite clear in the first place. But we could do with more of his basic intention, which was to assert nothing he had not proved, and to cling always to the marvelous spectacle of life forcing one event out of the jaws of the preceding one and to reveal its elemental consistencies with surprise. In other words, I contrast his realism not with the lyrical, which I prize, but with sentimentality, which is always a leak in the dramatic dike. He sought to make a play as weithty and living a fact as the discovery of the steam engine or algebra. This can be scoffed away only at a price, and the price is a living drama.


I think now that the straightforwardness of the All My Sons form was in some part due to the relatively sharp definition of the social aspects of the problem it dealt with. It was conceived in wartime and begun in wartime; the spectacle of human sacrifice in contrast with aggrandizement is a sharp and heartbreaking one. At a time when all public voices were announcing the arrival of that great day when industry and labor were one, my personal experience was daily demonstrating that beneath the slogans very little had changed. In this sense the play was a response to what I felt "in the air." It was an unveiling of what I believed everybody knew and nobody publicly said. At the same time, however, I believed I was bringing news, and it was news which I half expected would be denied as truth.

When, in effect, it was accepted, I was gratified, but a little surprised. The success of a play, especially one's first success, is something like pushing against a door which is suddenly opened from the other side. One may fall on one's face or not, but certainly a new room is opened that was always securely shut until then. For myself, the experience was invigorating. It suddenly seemed that the audience was a mass of blood relations and I sensed a warmth in the world that had not been there before. It made it possible to dream of daring more and risking more. The Wonderful was no longer something that would inevitably trap me into disastrously confusing works, for the audience sat in silence before the unwinding of All My Sons and gasped when they should have, and I tasted that power which is reserved, I imagine, for playwrights, which is to know that by one's invention a mass of strangers has been publicly tranfixed.

As well, the production of the play was an introduction to the acting art and its awesome potentials. I wanted to use more of what lay in actors to be used. To me, the most incredible spectacle of this first successful production was the silence it enforced. It seemed then that the stage was as wide and free and towering and laughingly inventive as the human mind itself, and I wanted to press closer toward its distant edges. A success places one among friends. The world is friendly, the audience is friendly, and that is good. It also reveals, even more starkly than a failure—for a failure is always ill-defined—what remains undone.

The wonder in All My Sons lay in its revelation of process, and it was made a stitch at a time, so to speak, in order to weave a tapestry before our eyes. What it wanted, however, was a kind of moment-to-moment wildness in addition to its organic wholeness. The form of the play, I felt, was not sensuous enough in itself. Which means that its conception of time came to appear at odds with my own experience.

The first image that occurred to me which was to result in Death of a Salesman was of an enormous face the height of the proscenium arch which would appear and then open up, and we would see the inside of a man's head. In fact, The Inside of His Head was the first title. It was conceived half in laughter, for the inside of his head was a mass of contradictions. The image was in direct opposition to the method of All My Sons—a method one might call linear or eventual in that one fact or incident creates the necessity for the next. The Salesman image was from the beginning absorbed with the concept that nothing in life comes "next" but that everything exists together and at the same time within us; that there is no past to be "brought forward" in a human being, but that he is his past at every moment and that the present is merely that which his past is capable of noticing and smelling and reacting to.

I wished to create a form which, in itself as a form, would literally be the process of Willy Loman's way of mind. But to say "wished" is not accurate. Any dramatic form is an artifice, a way of transforming a subjective feeling into something that can be comprehended through public symbols. Its efficiency as a form is to be judged—at least by the writer—by how much of the original vision and feeling is lost or distorted by this transformation. I wished to speak of the salesman most precisely as I felt about him, to give no part of that feeling away for the sake of any effect or any dramatic necessity.  What was wanted now was not a mounting line of tension, nor a gradually narrowing cone of intensifying suspense, but a bloc, a single chord presented as such at the outset, within which all the strains and melodies would already be contained. The strategy, as with All My Sons, was to appear entirely unstrategic but with a difference. This time, if I could, I would have told the whole story and set forth all the characters in one unbroken speech or even one sentence or a single flash of light. As I look at the play now its form seems the form of a confession, for that is how it is told, now speaking of what happened yesterday, then suddenly following some connection to a time twenty years ago, then leaping even further back and then returning to the present and even speculating about the future.

Where in All My Sons it had seemed necessary to prove the connections between the present and the past, between events and moral consequences, between the manifest and the hidden, in this play all was assumed as proven to begin with. All I was doing was bringing things to mind. The assumption, also, was that everyone knew Willy Loman. I can realize this only now, it is true, but it is equally apparent to me that I took it somehow for granted then. There was still the attitude of the unveiler, but no bringing together of hitherto unrelated things; only pre-existing images, events, confrontations, moods, and pieces of knowledge. So there was a kind of confidence underlying this play which the form itself expresses, even a naïveté, a self-disarming quality that was in part born of my belief in the audience as being essentially the same as myself. If I had wanted, then, to put the audience reaction into words, it would not have been "What happens next and why?" so much as "Oh, God, of course!"

In one sense a play is a species of jurisprudence, and some part of it must take the advocate's role, something else must act in defense, and the entirety must engage the Law. Against my will, All My Sons states, and even proclaims, that it is a form and that a writer wrote it and organized it. In Death of a Salesman the original impulse was to make that same proclamation in an unmeasurably more violent, abrupt, and openly conscious way. Willy Loman does not merely suggest or hint that he is at the end of his strength and of his justifications, he is hardly on the stage for five minutes when he says so; he does not gradually imply a deadly conflict with his son, an implication dropped into the midst of serenity and surface calm, he is avowedly grappling with that conflict at the outset. The ultimate matter with which the play will close is announced at the outset and is the matter of its every moment from the first. There is enough revealed in the first scene of Death of a Salesman to fill another kind of play which, in service to another dramatic form, would hold back and only gradually release it. I wanted to proclaim that an artist had made this play, but the nature of the proclamation was to be entirely "inartistic" and avowedly unstrategic; it was to hold back nothing, at any moment, which life would have revealed, even at the cost of suspense and climax. It was to forego the usual preparations for scenes and to permit—and even seek—whatever in each character contradicted his position in the advocate-defense scheme of its jurisprudence. The play was begun with only one firm piece of knowledge and this was that Loman was to destroy himself. How it would wander before it got to that point I did not know and resolved not to care. I was convinced only that if I could make him remember enough he would kill himself, and the structure of the play was determined by what was needed to draw up his memories like a mass of tangled roots without end or beginning.

As I have said, the structure of events and the nature of its form are also the direct reflection of Willy Loman's way of thinking at this moment of his life. He was the kind of man you see muttering to himself on a subway, decently dressed, on hi way home or to the office, perfectly integrated with his surroundings excepting that unlike other people he can no longer restrain the power of his experience from disrupting the superficial sociality of his behavior. Consequently he is working on two logics which often collide. For instance, if he meets his son Happy while in the midst of some memory in which Happy disappointed him, he is instantly furious at Happy, despite the fact that Happy at this particular moment deeply desires to be of use to him. He is literally at that terrible moment when the voice of the past is no longer distant but quite as loud as the voice of the present. In dramatic terms the form, therefore, is this process, instead of being a once-removed summation or indication of it.

The way of telling the tale, in this sense, is as mad as Willy and as abrupt and as suddenly lyrical.And it is difficult not to add that the subsequent imitations of the form had to collapse for this particular reason. It is not possible, in my opinion, to graft it onto a character whose psychology it does not reflect, and I have not used it since becsause it would be false to a more integrated—or less disintegrating—personality to pretend that the past and the present are so openly and vocally intertwined in his mind. The ability of people to down their past is normal, and without it we could have no comprehensible communication among men. In the hands of writers who see it as an easy way to elicit anterior information in a play it becomes merely a flashback. There are no flashbacks in this play but only a mobile concurrency of past and present, and this, again, because in his desperation to justify his life Willy Loman has destroyed the boundaries between now and then, just as anyone would do who, on picking up his telephone, discovered that this perfectly harmless act had somehow set off an explosion in his basement. The previously assumed and believed-in results of ordinary and accepted actions, and their abrupt and unforeseen—but apparently logical—effects, form the basic collision in this play, and, I suppose, its ultimate irony.

It may be in place to remark, in this connection, that while the play was sometimes called cinematographic in its structure, it failed as a motion picture. I believe that the basic reason—aside from the gross insensitivity permeating its film production—was that the dramatic tension of Willy's memories was destroyed by transferring him, literally, to the locales he had only imagined in the play. There is an inevitable horror in the spectacle of a man losing consciousness of his immediate surroundings to the point where he engages in conversation with unseen persons. The horror is lost—and drama becomes narrative—when the context actually becomes his imagined world. And the drama evaporates because psychological truth has been amended, a truth which depends not only on what images we recall but in what connections and contexts we recall them. The setting on the stage was never shifted, despite the many changes in locale, for the precise reason that, quite simply, the mere fact that a man forgets where he is does not mean that he has really moved. Indeed, his terror springs from his never-lost awareness of time and place. It did not need this play to teach me that the screen is time-bound and earth-bound compared to the stage, if only because its preponderant emphasis is on the visual image, which, however rapidly it may have changed before our eyes, still displaces its predecessor, wwhile scene-changing with words is instantaneous; and because of the flexibility of the language, especially of English, a preceding image can be kept alive through the image that succeeds it. The movie's tendency is always to wipe out what has gone before, and it is thus in constant danger of transforming the dramatic into narrative. There is no swifter method of telling a "story" but neither is there a more difficult medium in which to keep a pattern of relationships constantly in being. Even in those sequences which retained the real backgrounds for Willy's imaginary confrontations the tension between now and then was lost. I suspect this loss was due to the necessity of shooting the actors close-up—effectively eliminating awareness of their surroundings. The basic failure of the picture was a formal one. It did not solve, nor really atempt to find, a resolution for the problem of keeping the past constantly alive, and that friction, collision, and tension between past and present was the heart of this play's particular construction.

A great deal has been said and written about what Death of a Salesman is supposed to signify, both psychologically and from the socio-political viewpoints. For instance, in one periodical of the far Right it was called a "time bomb expertly placed under the edifice of Americanism," while the Daily Worker reviewer thought it entirely decadent. In Catholic Spain it ran longer than any modern play and it has been refused production in Russia but not, from time to time, in certain satellite countries, depending on the direction and velocity of the wind. The Spanish press, thoroughly controlled by Catholic orthodoxy, regarded the play as commendable proof of the spirit's death where there is no God. In America, even as it was being cannonaded as a piece of Communist propaganda, two of the largest manufacturing corporations in the country invited me to address their sales organizations in conventions assembled, while the road company was here and there picketed by the Catholic War Veterans and the American Legion. It made only a fair impression in London, but in the area of the Norwegian Arctic Circle fishermen whose only contact with civilization was the radio and the occasional visit of the government boat insisted on seeing it night after night—the same few people—believing it to be some kind of religious rite. One organization of salesmen raised me up nearly to patron-sainthood, and another, a national sales managers' group, complained that the difficulty of recruiting salesmen was directly traceable to the play. When the movie was made, the producing company got so frightened it produced a sort of trailer to be shown before the picture, a documentary short film which demonstrated how exceptional Willy Loman was; how necessary selling is to the economy; how secure the salesman's life really is; how idiotic, in short, was the feature film they had just spent more than a million dollars to produce. Fright does odd things to people.

On the psychological front the play spawned a small hill of doctoral theses explaining its Freudian symbolism, and there were innumerable letters asking if I was aware that the fountain pen which Biff steals is a phallic symbol. Some, on the other hand, felt it was merely a fountain pen and dismissed the whole play. I received visits from men over sixty from as far away as California who had come across the country to have me write the stories of their lives, because the story of Willy Loman was exactly like theirs. The letters from women made it clear that the central character of the play was Linda; sons saw the entire action revolving around Biff or Happy, and fathers wanted advice, in erffect, on how to avoid parricide. Probably the most succint reaction to the play was voiced by a man who, on leaving the theater, said, "I always said that New England territory was no damned good." This, at least, was a fact.

That I have and had not the slightest interest in the selling profession is probably unbelievable to most people, and I very early gave up even trying to say so. And when asked what Willy Loman was selling, what was in his bags, I could only reply, "Himself." I was trying neither to condemn a profession nor particularly to improve it, and, I will admit, I was little better than ignorant of freud's teachings when I wrote it. There was no attempt to bring down the American edifice nor to raise it higher, to show up family relations or to cure the ills afflicting that inevitable institution. The truth, at least of my aim—which is all I can speak of authoritatively—is much simpler and more complex.

The play grew from simple images. From a little frame house on a street of little fame houses, which had once been loud with the noise of growing boys, and then was empty and silent and finally occupied by strangers. Strangers who could not know with what conquistadorial joy Willy and his boys had once re-shingled the roof. Now it was quiet in the house, and the wrong people in the beds.

It grew from images of futility—the cavernous Sunday afternoons polishing the car. Where is that car now? And the chamois cloth carefully washed and put to dry, where are the chamois cloths?

And the endless, convoluted discussions, wonderments, arguments, belittlements, encouragements, fiery resolutions, abdications, returns, partings, voyages out and voyages back, tremendous opportunities and small, squeaking denouements—and all in the kitchen now occupied by strangers who cannot hear what the walls are saying.

The image of aging and so many of your friends already gone and strangers in the seats of the mighty who do not know you or your triumphs or your incredible value.

The image of the son's hard, public eye upon you, no longer swept by your myth, no longer rousable from his separateness, no longer knowing you have lived for him and have wept for him.

The image of ferocity when love has turned to something elese and yet is there, is somewhere in the room if one could only find it.

The image of people turning into strangers who only evaluate one another.

Above all, perhaps, the image of a need greater than hunger or sex or thirst, a need to leave a thumbprint somewhere on the world. A need for immortality, and by admitting it, the knowing that one has carefully inscribed one's name on a cake of ice on a hot July day.

I sought the relatedness of all things by isolating their unrelatedness, a man superbly alone with his sense of not having touched, and finally knowing in his last extremity that the love which had always been in the room unlocated was now found.

The image of a suicide so mixed in motive as to be unfathomable and yet demanding statement. Revenge was in it and a power of love, a victory in that it would bequeath a fortune to the living and a flight from emptiness. With it an image of peace at the final curtain, the peace that is between wars, the peace leaving the issues above ground and viable yet.

And always, throughout, the image of private man in a world full of strangers, a world that is not home nor even an open battleground but only galaxies of high promise over a fear of falling.

And the image of a man making something with his hands being a rock to touch and return to. "He was always so wonderful with his hands," says his wife over his grave, and I laughed when the line came, laughed with the artist-devil's laugh, for it had all come together in this line, she having been made by him though he did not know it or believe in it or receive it into himself. Only rank, height of power, the sense of having won he believed was real—the galaxy thrust up into the sky by projectors on the rooftops of the city he believed were real stars.

It came from structural images. The play's eye was to revolve from within Willy's head, sweeping endlessly in all directions like a light on the sea, and nothing that fromed in the distant mist was to be left uninvestigated. It was thought of as having the density of the novel form in its intechange of viewpoints, so that while all roads led to Willy the other characters were to feel it was their play, a story about them and not him.

There were two undulatin lines in mind, one above the other, the past webbed to the present moving on together in him and sometimes openly joined and once, finally, colliding in the showdown which defined him in his eyes at leas—and so to sleep.

Above all, in the structural sense, I aimed to make a play with the veritable countenance of life. To make one the many, as in life so that "society" is a power and a mystery of custom and inside the man and surrounding him, as the fish is in the sea and the sea inside the fish, his birthplace and burial ground, promise and threat. To speak commonsensically of social facts which every businessman knows and talks about but which are too prosaic to mention are usually fancied up on the stage as philosophical problems. When a man gets old you fire him, you have to, he can't do the work. To speak and even to celebrate the common sense of businessmen, who love the personality that wins the day but know that you've got to have the right goods at the right price, handsome and well-spoken as you are. (To some, these were scandalous and infamous arraignments of society when uttered in the context of art. But not to the businessmen themselves; they knew it was all true and I cherished their clear-eyed talk.)

The image of a play without transitional scenes without transitional scenes was there in the beginning. There was too much to say to waste precious stage time with feints and preparations, in themselves agonizing "structural" bridges for a writer to work out since they are not why he is writing. There was a resolution, as in All My Sons, not to waste motion or moments, but in this case to shear through everything up to the meat of a scene; a resolution not to write an unmeant word for the sake of the form but to make the form give and stretch and contract for the sake of the thing to be said. To cling to the process of Willy's mind as the form of the story would take.

The play was always heroic to me, and in later years the academy's charge that Willy lacked the "stature" for the tragic hero seemed incredible to me. I had not understood that these matters are measured by Greco-Elizabethan paragraphs which hold no mention of insurance payments, front porches, refrigerator fan belts, steering knuckles, Chevrolets, and visions seen not through the portals of Delphi but in the blue flame of the hot-water heater. How could "Tragedy" make people weep, of all things?

I set out not to "write a tragedy" in this play, but to show the truth as I saw it. However, some of the attacks upon it as a pseudo-tragedy contain ideas so misleading, and in some cases so laughable, that it might be in place here to deal with a few of them.

Aristotle having spoken of a fall from the heights, it goes without saying that someone of the common mold cannot be a fit tragic hero. It is now many centuries since Aristotle lived. There is no more reason for falling down in a faint before his Poetics than before Euclid's geometry, which has been amended numerous times by men with new insights; nor, for that matter, would I choose to have my illnesses diagnosed by Hippocrates rather than the most ordinary graduate of an American medical school, despite the Greek's genius. Things do change, and even a genius is limited by his time and the nature of his society.

I would deny, on grounds of simple logic, this one of Aristotle's contentions if only because he lived in a slave society. When a vast number of people are divested of alternatives, as slaves are, it is rather inevitable that one will not be able to imagine drama, let alone tragedy, as being possible for any but the higher ranks of society. There is a legitimate question of stature here, but none of rank, which is so often confused with it. So long as the hero may be said to have had alternatives of a magnitude to have materially changed the course of his life, it seems to me that in this respect at least, he cannot be debarred from the heroic role.

The question of rank is significant to me only as it reflects the question of the social application of the hero's career. There is no doubt that if a character is shown on the stage who goes through the most ordinary actions, and is suddenly revealed to be the President of the United States, his actions immediately assume a much greater magnitude, and pose the possibilities of much greater meaning, than if he is the corner grocer. But at the same time, his stature as a hero is not so utterly dependent upon his rank that the corner grocer cannot outdistance him as a tragic figure—providing, of course, that the grocer's career engages the issues of, for instance, the survival of the race, the relationships of man to God—the questions, in short, whose answers define humanity and the right way to live so that the world is a home, instead of a battleground or a fog in which disembodied spirits pass each other in an endless twilight.

In this respect Death of a Salesman is a slippery play to categorize because nobody in it stops to make a speech objectively stating the great issues which I believe it embodies. If it were a worse play, less closely articulating its meanings with its actions, I think it would have more quickly satisfied a certain kind of criticism. But it was meant to be less a play than a fact; it refused submission to its author's opinions and opened itself to a revelation of process and the operations of an ethic, of social laws of action no less powerful in their effects upon individuals than any tribal law administered by gods with names. I need not claim that this play is a genuine solid gold tragedy for my opinions on tragedy to be held valid. My purpose here is simply to point out a historical fact which must be taken into account in any consideration of tragedy, and it is the sharp alteration of the meaning of  rank in society between the present time and the distant past. More important to me is the fact that this particular kind of argument obscures much more relevant considerations.

One of these is the question of intensity. It matters not at all whether a modern play concerns itself with a grocer or a president if the intensity of the hero's commitment to his course is less than the maximum possible. It matters not at all whether the hero falls from a great height or a small one, whether he is highly conscious or only dimly aware of what is happening, whether his pride brings the fall or an unseen pattern written behind clouds; if the intensity, the human passion to surpass his given bounds, the fanatic insistence upon his self-conceived role—if these are not present there can only be an outline of tragedy but no living thing. I believe, for myself, that the lasting appeal of tragedy is due to our need to face the fact of death in order to strengthen ourselves for life, and that over and above this function of the tragic viewpoint there are and will be a great number of formal variations which no single definition will ever embrace.

Another issue worth considering is the so-called tragic victory, a question closely related to the consciousness of the hero. One makes nonsense of this if a "victory" means that the hero makes us feel some certain joy when, for instance, he sacrifices himself for a "cause," and unhappy and morose because he dies without one. To begin at the bottom, a man's death is and ought to be an essentially terrifying thing and ought to make nobody happy. But in a great variety of ways even death, the ultimate negative, can be, and appear to be, an assertion of bravery, and can serve to separate the death of a man from the death of animals; and I think it is this distinction which underlies any conception of a victory in death. For a society of faith, the nature of the death can prove the existence of the spirit, and posit its immortality. For a secular society it is perhaps more difficult for such a victory to document itself and to make itself felt, but, conversely, the need to offer greater proofs of the humanity of man can make that victory more real. It goes without saying that in a society where there is basic disagreement as to the right way to live, there can hardly be agreement as to the right way to die, and both life and death must be heavily weighted with meaningless futility.

It was not out of any deference to a tragic definition that Willy Loman is filled with a joy, however broken-hearted, as he approaches his end, but simply that my sense of his character dictated his joy, and even what I felt was an exultation. In terms of his character, he has achieved a very powerful piece of knowledge, which is that he is loved by his son and has been embraced by him and forgiven. In this he is given his existence, so to speak—his fatherhood, for which he has always striven and which until now he could not achieve. That he is unable to take this victory thoroughly to his heart, that it closes the circle for him and propels him to his death, is the wage of his sin, which was to have committed himself so completely to the counterfeits of dignity and the false coinage embodied in his idea of success that he can prove his existence only by bestowing "power" on his posterity, a power deriving from the sale of his last asset, himself, for the price of his insurance policy.

I must confess here to a miscalculation, however. I did not realize while writing the play that so many people in the world do not see as clearly, or would not admit, as I thought they must, how futile most lives are; so there could be no hope of consoling the audience for the death of this man. I did not realize either how few would be impressed by the fact that this man is actually a very brave spirit who cannot settle for half but must pursue his dream of himself to the end. Finally, I thought it must be clear, even obvious, that this was no dumb brute heading mindlessly to his catastrophe.

I have no need to be Willy's advocate before the jury which decides who is and is not a tragic hero. I am merely noting that the lingering ponderousness of so many ancient definitions has blinded students and critics to the facts before them, and not only in regard to this play. Had Willy been unaware of his separation from values that endure he hould have died contentedly while polishing his car, probably on a Sunday afternoon with the ball game coming over the radio. But he was agonized by his awareness of being in a false position, so constantly haunted by the hollowness of all he had placed his faith in, so aware, in short, that he must somehow be filled in his spirit or fly apart, that he stalked his very life on the ultimate assertion. That he had not the intellectual fluency to verbalize his situation is not the same thing as saying that he lacked awareness, even an overly intensified consciousness that the life he had made was without form and inner meaning.

To be sure, he had been able to know that he was as much the victim of his beliefs as their defeated exemplar, had he known how much of guilt he ougth to bear and how much to shed from his soul, he would be more conscious. But it seems to me that there is of necessity a severe limitation of self-awareness in any character, even the most knowing, which serves to define him as a character, and more, that this very limit serves to complete the tragedy and, indeed, to make it at all possible. Complete consciousness is possible only in a play about forces, like Prometheus, but not in a play about people. I think that the point is whether there is a sufficient awareness in the hero's career to make the audience supply the rest. Had Oedipus, for instance, been more conscious and more aware of the forces at work upon him he must surely have said that he was not really to blame for having cohabited with his mother since neither he nor anyone else knew she was his mother. He must surely decide to divorce her, provide for their children, firmly resolve to investigate the family background of his next wife, and thus deprive us of a very fine play and the name for a famous neurosis. But he is conscious only up to a point, the point at which guilt begins. Now he is inconsolable and must tear out his eyes. What is tragic about this? Why is it not even ridiculous? How can we respect a man who goes to such extremities over something he could not in any way help or prevent? The answer, I think, is not that we respect the man, but that we respect the Law he has so completely broken wittingly or not, for it is that Law which, we believe, defines us as men. The confusion of some critics viewing Death of a Salesman in this regard is that they do not see that Willy Loman has broken a law without whose protection life is insupportable if not incomprehensible to him and to many others; it is the law which says that a failure in socieety and in business has no right to live. Unlike tha law against incest, the law of success is not administered by statute or church, but it is very nearly as powerful in its grip upon men. The confusion increases because, while it is a law, it is by no means a wholly agreeable one even as it is slavishly obeyed, for to fail is no longer to belong to society, in his estimate. Therefore, the path is opened for those who wish to call Willy merely a foolish man even as they themselves are living in obedience to the same law that killed him. Equally, the fact that Willy's law—the belief, in other words, which administers guilt to him—is not a civilizing statute whose destruction menaces us all; it is, rather, a deeply believed and deeply suspect "good" which, when questioned as to its value, as it is in this play, serves more to raise our anxieties than to reassure us of the existence of an unseen but humane metaphysical system in the world. My attempt in the play was to counter this anxiety with an oppsing system which, so to speak, is in a race for Willy's faith, and it is the system of love which is the opposite of the law of success. It is embodied in Biff Loman, but by the time Willy can perceive his love it can serve only as an ironic comment upon the life he sacrificed for power and for success and its tokens.


A play cannot be equated with a political philosophy, at least not in the way a smaller number, by simple multiplication, can be assimilated into a larger. I do not believe that any work of art can help but be diminished by its adherence at any cost to a political program, including its author's, and not for any other reason than that there is no political program—any more than there is a theory of tragedy—which can encompass the complexities of real life. Doubtless an author's politics must be one element, and even an important one, in the germination of his art, but if it is art he has created it must by definition bend itself to his observation rather than his opinions or even his hopes. If I have shown a preference for plays which seek causation not only in psychology but in society, I may also believe in the autonomy of art, and I believe this because my experience with All My Sons and Death of a Salesman forces the belief upon me. If the earlier play was Marxist, it was a Marxism of a strange hue. Joe Keller is arraigned by his son for a willfully unethical use of his economic position; and this, as the Russians said when they removed the play from their stages, bespeaks an assumption that the norm of capitalist behavior is ethical or at least can be, an assumption no Marxist can hold. Nor does Chris propose to liquidate the business built in part on soldiers' blood; he will run it himself, but cleanly.

The most decent man in Death of a Salesman is a capitalist (Charley) whose aims are not different from Willy Loman's. The great difference between themis that Charley is not a fanatic. Equally, however, he has learned how to live without that frenzy, that ecstasy of spirit which Willy chases to his end. And even as Willy's sons are unhappy men, Charley's boy, Bernard, works hard, attends to his studies, and attains a worthwhile objective. These people are all of the same class, the same background, the same neighborhood. What theory lies behind this double view? None whatever. It is simply that I knew and know that I feel better when my work is reflecting a balance of the truth as it exists. A muffled debate arose with the success of Death of a Salesman in which attempts were made to justify or dismiss the play as a Left-Wing piece, or as a Right-Wing manifestation of decadence. The presumption underlying both views is that a work of art is the sum of its author's political outlook, real or alleged, and more, that its political implications are valid elements in its aesthetic evaluation. I do not believe this, either for my work or other writers' works.

The most radical play I ever saw was not Waiting for Lefty but The Madwoman of Chaillot. I know nothing of Giraudoux's political alignment, and it is of no moment to me; I am able to read this play, which is the most open indictment of private exploitation of the earth I know about. By the evidence of his plays, Shaw, the socialist, was in love not with the working class, whose characters he could only caricature, but with the middle of the economic aristocracy, those men who, in his estimate, lived without social and economic illusions. There is a strain of mystic fatalism in Ibsen so powerful as to throw all his scientific tenets into doubt, and a good measure besides of contempt—in this radical—for the men who are usually called the public. The list is long and the contradictions are embarrassing until one concedes a perfectly simple proposition. It is merely that a writer of any worth creates out of his total perception, the vaster part of which is subjective and not within his intellectual control. For myself, it has never been possible to generate the energy to write and complete a play if I know in advance everything it signifies and all it will contain. The very impulse to write, I think, springs from an inner chaos crying for order, for meaning, and that meaning must be discovered in the process of writing or the work lies dead as it is finished. To speak, therefore, of a play as though it were the objective work of a propagandist is an almost biological kind of nonsense, provided, of course, that it is a play, which is to say a work of art.


In the writing of Death of a Salesman I tried, of course, to achieve a maximum power of effect. But when I saw the devastating force with which it struck its audiences, something within me was shocked and put off. I had thought of myself as rather an optimistic man. I looked at what I had wrought and was forced to wonder whether I knew myself at all if this play, which I had written half in laughter and joy, was as morose and as utterly sad as its audiences found it. Eithe I was much tougher than they, and could stare at calamity with fewer terrors, or I was harboring with myself another man who was only tangentially connected with what I would have called my rather bright viewpoint on mankind. As I watched and saw tears in the eyes of the audience I felt a certain embarrassment at having, as I thought then, convinced so many people that life was not worth living—for so the play was interpreted. I hasten to add now that I ought not have been embarrassed, and that I am convinced the play is not a document of pessimism, a philosophy in which I do not believe.

Nevertheless, the emotionalism with which the play was received helped to generate an opposite impulse and an altered dramatic aim. This ultimately took shape in The Crucible, but before it became quite so definite and formed into idea, it was taking hold of my thoughts in a purely dramatic and theatrical context. Perhaps I can indicate its basic elements by saying that Salesman moves with its arms open wide, sweeping into itself by means of a subjective process of thought-connection a multitude of observations, feelings, suggestions, and shadings much as the mind does in its ordinary daily functionings. Its author chose its path, of course, but, once chosen, that path could meander as it pleased through a world that was well recognized by the audience3. From the theatrical viewpoint that play desired the audience to forget it was in a theater even as it broke the bounds, I believe, of a long convention of realism. Its expressionistic elements were consciously used as such, but since the approach to Willy Loman's characterization was consistently and rigorously subjective, the audience would not ever be aware—if I could help it—that they were witnessing the use of a technique which had until then created only coldness, objectivity, and a highly styled sort of play. I had willingly employed expressionism but always to create a subjective truth, and this play, which was so manifestly Written," seemed as though nobody had written it at all but that it had simply "happened." I had always been attracted and repelled by the brilliance of German expressionism after World War I, and one aim in Salesman was to employ its quite marvelous shorthand for humane, "felt" characterizations rather than for purposes of demonstration for which the Germans had used it.

These and other technical and theatrical considerations were a preparation for what turned out to be The Crucible, but "what was in the air" provided the actual locus of the tale. If the reception of All My Sons and Death of a Salesman had made the world a friendly place for me, events of the early fifties quickly turned that warmth into an illusion. It was not only the rise of "McCarthyism" that moved me, but something which seemed much more weird and mysterious. It was the fact that a political, objective, knowledgeable campaign from the far Right was capable of creating not only a terror, but a new subjective reality, a veritable mystique which was gradually assuming even a holy resonance. The wonder of it all struck me that so practical and picayune a cause, carried forward by such manifestly ridiculous men, should be capable of paralyzing thought itself, and worse, causing to billow up such persuasive clouds of "mysterious" feelings within people. It was as though the whole country had been born anew, without a memory even of certain elemental decencies which a year or two earlier no one would have imagined could be altered, let alone forgotten. Astounded, I watched men pass me without a nod whom I had known rather well for years; and again, the astonishment was produced by my knowledge, which I could not give up, that the terror in these people was being knowingly planned and consciously engineered, and yet that all they knew was terror. That so interior and subjective an emotion could have been so manifestly created from without was a marvel to me. It underlies every word in The Crucible.

I wondered, at first, whether it must be that self-preservation and the need to hold on to opportunity, the thought of being exiled and "put out," was what the fear was feeding on, for there were people who had had only the remotest connections with the Left who were quite as terrified as those who had been closer. I knew of one man who had been summoned to the office of a network executive and, on explaining that he had had no Left connections at all, despite the then current attacks upon him, was told that this was precisely the trouble; "You have nothing to give them," he was told, meaning he had no confession to make, and so he was fired from his job and for more than a year could not recover the will to leave his house.

It seemed to me after a time that this, as well as other kinds of social compliance, is the result of the sense of guilt which individuals strive to conceal by complying. Generally it was a guilt, in this historic instance, resulting from their awareness that they were not as Rightist as people were supposed to be; that the tenor of public pronouncements was alien to them and that they must be somehow discoverable as enemies of the power overhead. There was a new religiosity in the air, not merely the kind expressed by the spurt in church construction and church attendance, but an official piety which my reading of American history could not reconcile with the free-wheeling iconoclasm of the country's past. I saw forming a kind of interior mechanism of confession and forgiveness of sins which until now had not been rightly categorized as sins. New sins were being created monthly. It was very odd how quickly they were accepted into the new orthodoxy, quite as though they had been there since the beginning of time. Abover all, above all horrors, I saw accepted the notion that conscience was no longer a private matter but one of state administration. I saw men handing conscience to other men and thanking other men for the opportunity of doing so.

I wished for a way to write a play that would be sharp, that would lift out of the morass of subjectivism the squirming, single, defined process which would show that the sin of public terror is that it divests man of conscience, of himself. It was a theme not unrelated to those that had invested the previous plays. In The Crucible, however, there was an attempt to move beyond the discovery and unveiling of the hero's guilt, a guilt that kills the personality. I had grown increasingly conscious of this theme in my past work, and aware too that it was no longer enough for me to build a play, as it were, upon the revelation of guilt, and to rely solely upon a fate which exacts payment from the culpable man. Now guilt appeared to me no longer the bedrock beneath which the probe could not penetrate. I saw it now as a betrayer, as possibly the most real of our illusions, but nevertheless a quality of mind capable of being overthrown.

I had known of the Salem witch hunt for many years before "McCarthyism" had arrived, and it had always remained an inexplicable darkness to me. When I looked into it now, howver, it was with the contemporary situation at my back, particularly the mystery of the handing over of conscience which seemed to me the central and informing fact of the time. One finds, I suppose, what one seeks. I doubt I should ever have tempted agony by actually writing a play on the subject had I not come upon a single fact. It was that Abigail Williams, the prime mover of the Salem hysteria, so far as the hysterical children were concerned, had a short time earlier been the house servant of the Proctors and now was crying out Elizabeth Proctor as a witch; but more—it was clear from the record that with entirely uncharacteristic fastidiousness she was refusing to include John Proctor, Elizabeth's husband, in her accusations despite the urgings of the prosecutors. Why? I searched the records of the trials in the courthouse at Salem but in no other instance could I find such a careful avoidance of the implicating stutter, the murderous, ambivalent answer to the sharp questions of the prosecutors. Only here, in Proctor's case, was there so clear an attempt to differentiate between a wife's culpability and a husband's.

The testimony of Proctor himself is one of the least elaborate in the records, and Elizabeth is not one of the major cases either. There could have been numerous reasos for his having been ultimately apprehended and hanged which are nowhere to be found. After the play opened, several of his descendants wrote to me; and one believes that Proctor fell unders suspicion because, according to family tradition, he had for years been an amateur inventor whose machines appeared to some people as devilish in their ingenuity, and—again according to tradition—he had had to conceal them and work on them privately long before the witch hunt had started, for fear of censure if not worse. The explanation does not account for everything, but it does fall in with his evidently liberated cast of mind as revealed in the record; he was one of the few who not only refused to admit consorting with evil spirits, but who persisted in calling the entire business a ruse and a fake. Most, if not all, of the other victims were of their time in conceding the existence of the immemorial plot by the Devil to take over the visible world, their only reservation being that they happened not to have taken part in it themselves.

It was the fact that Abigail, their former servant, was their accuser, and her apparent desire to convict Elizabeth and save John, that made the play conceivable for me.

As in any such mass phenomenon, the number of characters of vital, if not decisive, importance is so great as to make the dramatic problem excessively difficult. For a time it seemed best to approach the town impressionistically, and, by a mosaic of seemingly disconnected scenes, gradually to form a context of cause and effect. This I believe I might well have done had it not been that the central impulse for writing at all was not the social but the interior psychological question, which was the question of that guilt residing in Salem which the hysteria merely unleashed, but did not create. Consequently, the structure reflects that understanding, and it centers in John, Elizabeth, and Abigail.

In reading the record, which was taken down verbatim at the trial, I found one recurring note which had a growing effect upon my concept, not only of the phenomenon itself, but of our modern way of thinking about people, and especially of the treatment of evil in contemporary drama. Some critics have taken exception, for instance, to the unrelieved badness of the prosecution in my play. I understand how this is possible, and I plead no mitigation, but I was up against historical facts which were immutable. I do not think that either the record itself or the numerous commentaries upon it reveal any mitigation of the unrelieved, straightforward, and absolute dedication to evil displayed by the judges of these trials and the prosecutors. After days of study it became quite incredible how perfect they were in this respect. I recall, almost as in a dream, how Rebecca Nurse, a pious and universally respected woman of great age, was literally taken by force from her sickbed and ferociously cross-examined. No human weakness could be displayed without the prosecution's stabbing into it with greater fury. The most patent contradictions, almost laughable even in that day, were overridden with warnings not to repeat their mention. There was a sadism here that was breathtaking.

So much so, that I sought but could not at the time take hold of a concept of man which might really begin to account for such evil. For instance, it seems beyond doubt that members of the Putnam family consciously, coldly, and with malice aforethought conferred in private with some of the girls, and told them whom it was desirable to cry out upon next. There is and will always be to my mind the spectacle of the great minister, and ideological authority behind the prosecution, Cotton Mather, galloping up to the scaffold to beat back a crowd of villagers so moved by the towering dignity of the victims as to want to free them.

It was not difficult to foresee the objections to such absolute evil in men; we are committed, after all, to the belief that it does not and cannot exist. Had I this play to write now, however, I might proceed on an altered concept. I should say that my own—and the critics'—unbelief in this depth of evil is concomitant with our unbelief in good, too. I should now examine this fact of evil as such. Instead, I sought to make Dunforth, for instance, perceptible as a human being by showing him somewhat put off by Mary Warren's turnabout at the height of the trials, which caused so little confusion. In my play, Dunforth seems about to conceive of the truth, and surely there is a disposition in him at least to listen to arguments that go counter the line of the prosecution. There is no such swerving in the record, and I think now, almost four years after the writing of it, that I was wrong in mitigating the evil of this man and the judges he represents. Instead, I would perfect his evil to the utmost and make an open issue, a thematic consideration of it in the play. I believe now, as I did not conceive then, that there are people dedicated to evil in the world; that without their perverse example we should not know the good. Evil is not a mistake but a fact in itself. I have never proceeded psychoanalytically in my thought, but neither have I been separated from that humane if not humanistic conception of man as being essentially innocent while the evil in him represents but a perversion of this frustrated love. I posit no metaphysical force of evil which totally possesses certain individuals, nor do I even deny that given infinite wisdom and patience and knowledge any human being can be saved from himself. I believe merely that, from whatever cause, a dedication to evil, not mistaking it for good, but knowing it as evil and loving it as evil, is possible in human beings who appear agreeable and normal. I think now that one of the hidden weaknesses of our whole approach to dramatic psychology is our inability to face this fact—to conceive, in effect, of Iago.

The Crucible is a "tough" play. My criticism of it now would be that it is not tough enough. I say this not merely out of deference to the record of these trials, but out of a consideration for drama. We are so intent upon getting sympathy for our characters that the consequences of evil are being muddied by sentimentality under the guise of a temperate weighing of causes. The tranquility of the bad man lies at the heart not only of moral philosophy but dramaturgy as well. But my central intention in this play was to one side of this idea, which was realized only as the play was in production. All I sought here was to take a step not only beyond the realization of guilt, but beyond the helpless victimization of the hero.

The society of Salem was "morally" vocal. People then avowed principles, sought to live by them and die by them. Issues of faith, conduct, society, pervaded their private lives in a conscious wy. They needed but to disapprove to act. I was drawn to this subject beccause the historical moment seemed to give me the poetic right to create people of higher self-awareness than the contemporary scene affords. I had explored the subjective world in Salesman and I wanted now to move closer to a conscious hero.

The decidedly mixed reception to the play was not easily traceable. But I believe there are causes for it which are of moment to more than this play alone. I believe that the very moral awareness of the play and its characters—which are historically correct—was repulsive to the audience. For a variety of reasons I think that the Anglo-Saxon audience cannot believe the reality of characters who live by principles and know very much about their own characters and situations, and who say what they know. Our drama, for this among other reasons, is condemned, so to speak, to the emotions of subjectivism, which, as they approach knowledge and self-awareness, become less and less actual and real to us. In retrospect I think that my course in The Crucible should have been toward greater self-awareness and not, as my critics have implied, toward an enlarged and more persuasive subjectivism. The realistic form and style of the play would hen have had to give way. What new form might have evolved I cannot now say, but certainly the passion of knowing is as powerful as the passion of feeling alone, and the writing of the play broached the question of that new form for me.

The work of Berltolt Brecht inevitably rises up in any such quest. It seems to me that, while I cannot agree with his concept of the human situation, his solution of the problem of consciousness is admirably honest and theatrically powerful. One cannot watch his productions without knowing that he is at work not on the periphery of the contemporary dramatic problem, but directly upon its center—which is again the problem of consciousness.


The Crucible, then, opened up a new prospect, and, like every work when completed, it left behind it unfinished business. It made a new freedom possible, and it also threw a certain light upon the difference between the modern playwriting problem of meaning and that of the age preceding the secularization of society. It is impossible to study the trial record without feeling the immanence of a veritable pantheon of life values in whose name both prosecution and defense could speak. The testimony is thick with reference to Biblical example, and even as religious belief did nothing to temper cruelty—and in fact might be shown to have made the cruel crueler—it often served to raise this swirling and ludicrous mysticism to a level of high moral debate; and it did this despite the fact that most of the participants were unlettered, simple folk. They lived and would die more in the shadow of the other world than in the light of this one (and it is no mean irony that the theocratic prosecution should seek out the most religious people for its victims).

The longer I dwelt on the whole spectacle, the more clear became the failure of the present age to find a universal moral sanction, and the power of realisms's hold on our theater was an aspect of this vacuum. For it began to appear that our inability to break more than the surfaces of realism reflected our inability—playwrights and audiences—to agree upon the pantheon of forces and values which must lie behind the realistic surfaces of life. In this light, realism, as a style, could seem to be a defense against the assertion of meaning. How strange a conclusion this when one realizes that the same style seventy years ago was the prime instrument of those who sought to illuminate meaning in the theater, who divested their plays of fancy talk and improbable locales and bizarre characters in order to bring "life" onto the stage. And I wondered then what was true. Was it that we had come to fear the hard glare of life on the stage and under the guise of an aesthetic surfeited with realism were merely expressing our flight from reality? Or was our condemned realism only the counterfeit of the original, whose most powerful single impetus was to deal with man as a social animal? Any form can be drained of its informing purpose, can be used to convey, like the Tudor façades of college dormitories, the now vanished dignity and necessity of a former age in order to lend specious justification for a present hollowness. Was it realism that stood in the way of meaning or was it the counterfeit of realism?

Increasingly over the past five years and more the poetic plays, so-called, some of them much admired by all sorts of critics, were surprisingly full of what in the university years ago was called "fine" writing. If one heard less of the creak of plot machinery there was more of the squeak of self-pity, the humming of the poetic poseur, the new romance of the arbitrary and the uncompleted. For one, I had seen enough of the "borrowings" of the set, the plot, the time-shifting methods, and the lighting of Death of a Salesman to have an intimate understanding of how a vessel could be emptied and still purveyed to the public as new wine. Was realism called futile now because it needed to illuminate an exact meaning behind it, a conviction that was no more with us? Confusion, the inability to describe one's sense of a thing, often issues in a genuine poetry of feeling, and feeling was now raised up as the highest good and the ultimate attainment in drama. I had known that kind of victory myself with Salesman; but was there not another realm even highter, where feeling took awareness more openly by the hand and both equally ruled and were illuminated? I had found a kind of self-awareness in the bloody book of Salem and had thought that since the natural, realistic surface of that society was one already immersed in the questions of meaning and the relations of men to God, to write a realistic play of that world was already to write in a style beyond contemporary realism. That more than one one critic had found the play "cold" when I had never written more passionately was by this time an acceptable and inevitable detail of my fate, for, while it will never confess to it, our theater is trained—actors, directors, audience, and critics—to take to its heart anything that does not prick the mind and to suspect everything that does not supinely reassure.

If Salesman was written in a mood of friendly partnership with the audience, The Crucible reminded me that we had not yet come to terms. The latter play has been produced more often than any of the others, and more successfully the more time elapses from the headline "McCarthyism" which it was supposed to be "about." I believe that on the night of its opening, a time when the gale from the Right was blowing at its fullest fury, it inspired a part of its audience with an unsettling fear and partisanship which deflected the sight of the real and inner theme, which, again, was the handing over of conscience to another, be it woman, the state, or a terror, and the realization that with conscience goes the person, the soul immortal, and the "name." That there was not one mention of this process in any review, favorable or not, was the measure of my sense of defeat, and the impulse to separate, openly and without concealment, the action of the next play, A View from the Bridge, from its generalized significance. The engaged narrator, in short, appeared.

I had heard its story years before, quite as it appears in the play, and quite as complete, and from time to time there were efforts to break up its arc, to reshuffle the action so that I meight be able to find what there was in it which drew me back to it again and again—until it became like a fact in my mind, an unbreakable series of actions that went to create a closed circle impervious to all interpretation. It was written experimentally not only as a form, but as an exercise in interpretation. I found in myself a passionate detachment toward its story as one does toward a spectacle in which one is not engaged but which holds a fascination deriving from its monolithic parfection If this had happened, and if I could not forget it after so many years, there must be some meaning in it for me, and I could write what had happened, why it had happened, and to one side, as it were, express as much as I knew of my sense of its meaning for me. Yet I wished to leave the action intact so that the onlooker could seize the right to interpret it entirely for himself and to accept or reject my reading of its significance.

That reading was the awesomeness of a passion which, despite its contradicting the self-interest of the individual it inhabits, despite every kind of warning, despite even its destruction of the moral beliefs of the individual, proceeds to magnify its power over him until it destroys him.

I have not dealt with the business of production until now because it is a subject large enough for separate treatment, but at this point it is unavoidable. A View from the Bridge was relatively a failure in New York when it was first produced; a revised version, published in this volume, became a great success in London not long afterward. The present version is a better play, I think, but not that much better; and the sharp difference between the impressions each of the productions created has a bearing on many themes that have been treated here.

Certain objective factors ought to be mentioned first. In New York, the play was preceded by A Memory of Two Mondays. That one of its leading performers on opening night completely lost his bearings and played in a state borderin on terror destroyd at the outset any hope that something huma might be communicated by this evening in the theater. A Memory of Two Mondays was dismissed so thoroughtly that in one of the reviews, and one of the most important, it was not even mentioned as having been played. By the time A View from the Bridge came on, I suppose the critics were certain that they were witnessing an aberration, for there had been no suggestion of any theatrical authority in the first play's performance. It was too much to hope that the second play could retrieve what had been so completely dissipated by the first.

A Memory of Two Mondays is a pathetic comedy; a boy works among people for a couple of years, shares their troubles, their victories, their hopes, and when it is time for him to be on his way he expects some memorable moment, some sign from them that he has been among them, that he has touched them and been touched by them. In the sea of routine that swells around them they barely note his departure. It is a kind of letter to that sub-culture where the sinews of the economy are rooted, that darkest Africa of our society from whose interior only the sketchiest messages ever reach our literature or our stage. I wrote it, I suppose, in part out of a desire to relive a sort of reality where necessity was open and bare; I hoped to define for myself the value of hope, why it must arise, as well as the heroism of those who know, at least, how to endure its absence. Nothing in this book was written with greater love, and for myself I love nothing printed here better than this play.

Nevertheless, the fact that it was seen as something utterly sad and hopeless as a comment on life quite astonishes me still. After all, from this endless, timeless, will-less environment, a boy emerges who will not accept its defeat or its mood as final, and literally takes himself off on a quest for a higher gratification. I suppose we simply do not want to see how empty the lives of so many of us are even when the depiction is made hopefully and not at all in despair. The play speaks not of obsession but of rent and hunger and the need for a little poetry in the life and is entirely out of date in those respects—so much so that many took it for granted that it had been written a long time ago and exhumed.

It shares with A View from the Bridge the impulse to present rather than to represent an interpretation of reality. Incident and character are set forth with the barest naïveté, and action is stopped abruptly while commentary takes its place. The organic impulse behind Salesman, for instance, and All My Sons is avowedly split apart; for a moment I was striving not to make people forget they were in a theater, not to obliterate an awareness of form, not to forge a pretense of life, but to be abrupt, clear, and explicit in setting forth fact as fact and art as art so that the sea of theatrical sentiment, which is so easily let in to drown all shape, meaning, and perspective, might be held back and some hard outline of a human dilemma be allowed to rise and stand. A Memory of Two Mondays has a story but not a plot, because the life it reflects appears to me to strip people of alternatives and will beyond a close and tight periphery in which they may exercise a meager choice.

The contradiction in my attitude toward these two plays and what was hoped for them is indicated by the experience of the two productions of A View from the Bridge, the one a failure and "cold," the other quite the opposite. In writing this play originally I obeyed the impulse to indicate, to telegraph, so to speak, rather than to explore and exploit what at first had seemed to me the inevitable and therefore unnecessary emotional implications of the conflict. The Broadway production's setting followed the same impulse, as it should have, and revealed nothing more than a platform to contain the living room, the sea behind the house, and a Grecian-style pediment overhanging the abstract doorway to the house. The austerity of the production, in a word, expressed the reticence of the writing.

This version was in one act because it had seemed to me that the essentials of the dilemma were all that was required, for  I wished it to be kept distant from the empathic flood whicvh a realistic portrayal of the same tale and characters might unloose.

On seeing the production played several times I came to understand that, like the plays written previously, this one was expressing a very personal preoccupation and that it was not at all apart from my own psychological life. I discovered my own relationships to what quite suddenly appeared as, in some part, an analogy to situations in my life, a distant analogy but a heartening proof that under the reticence of its original method my own spirit was attempting to speak. So that when a new production was planned for London it was not possible to let the original go on as it was. Now there were additional things to be said which it became necessary to say because I had come to the awareness that this play had not, as I had almost believed before, been "given" to me from without, but that my life had created it.

Therefore, many decisive alterations, small in themselves but nonetheless great in their over-all consequences, began to flow into the conception of the play. Perhaps the two most important were an altered attitude toward Eddie Carbone, the hero, and toward the two women in his life. I had originally conceived Eddie as a phenomenon, a rather awesome fact of existence, and I had kept a certain distance from involvement in his self-justifications. Consequently, he had appeared as a kind of biological sport, and to a degree a repelling figure not quite admissible into the human family. In revising the play it became possible to accept for myself the implication I had sought to make clear in the original version, which was that however one might dislike this man, who does all sort of frightful things, he possesses or exemplifies the wondrous and humane fact that he too can be driven to what in the last analysis is a sacrifice of himself for his conception, however misguided, of right, dignity, and justice. In revising it I found it possible to move beyond contemplation of the man as a phenomenon into an acceptance for dramatic purposes of his aims themselves. Once this occurred the autonomous viewpoints of his wife and niece could be expressed more fully and, instead of remaining muted counterpoints to the march of Eddie's career, became involved forces pressing him forward or holding him back and eventually forming, in part, the nature of his disaster. The discovery of my own involvement in what I had written modified its original friezelike character and the play moved closer toward realism and called up the emphatic response of its audience.

The conception of the new production was in accordance with this new perspective. Peter Brook, the London director, designed a set which was more realistically detailed than the rather bare, if beautiful, New York background, and at the same time emphasized the environment of the neighbourhood. Its central idea was to bring the people of the neighbourhood into the foreground of the action. Two high wings cloed to form the face of the house where Eddie lived, a brick tenement, and when opened revealed a basement living room. Overhead and at the sides and across the back were stairways, fire escapes, passages, quite like a whole neighbourhood constructed vertically. The easier economics of the London theater made it possible to use many more neighbors than the three or four extras we could hire in New York, and there was a temperate but nevertheless full flow of strangers across the stage and up and down its stairways and passages. The maturing of Eddie's need to destroy Rodolpho was consequently seen in the context whcih could make it of real moment, for the betrayal achieves its true proportions as it flies in the face of the mores administered by Eddie's conscience—which is also the conscience of his friends, co-workers, and neighbors and not just his own autonomous creation. Thus his "oddness" came to disappear as he was seen in context, as a creature of his environment as well as an exception to it; and where originally there had been only a removed sense of terror at the oncoming catastrophe, now there was pity and, I think, the kind of wonder which it had been my aim to create in the first place. It was finally possible to mourn this man.

Perhaps more than any other production experience, this helped to resolve for me one important question of form and meaning. I warn, however, that like everything else said here this is highly personal, and even as I avow it I know that there are other paths and other standards which can issue in a worthwhile kind of dramatic experience. For myself, the theater is above all else an instrument of passion. However important considerations of style and form have been to me, they are only means, tools to pry up the well-worn, "inevitable" surfaces of experience behind which swarm the living thoughts and feelings whose expression is the essential purpose of art. I have stood squarely in conventional realism; I have tried to expand it with an imposition of various forms in order to speak more directly, even more abruptly and nakedly of what has moved me behind the visible façades of life. Critics have given me more praise than a writer can reasonably hope for and more condemnation than one dares believe one has the power to survive. There are certain distillations which remain after the dross rises to the top and boils away, certain old and new commitments which, despite the heat applied to them and the turmoil that has threatened to sweep them away, nevertheless remain, some of them purified.

A play, I think, ought to make sense to common-sense people. I know what it is to have been rejected by them, even unfairly so, but the only challenge worth the effort is the widest one and the tallest one, which is the people themselves. It is their innate conservatism which, I think, is and ought to be the barrier to excess in experiment and the exploitation of the bizarre, even as it is the proper aim of drama to break down the limits of conventional unawareness and accpetance of outmoded and banal forms.

By whatever means it is accomplished, the prime business of a play is to arouse the passions of its audience so that by the route of passion may be opened up new relationships between a man and men, and between men and Man. Drama is akin to the other inventions of man in that it ought to help us to know more, and not merely to spend our feelings.

The ultimate justification for a genuine new form is the new and heightened consciousness it creates and makes possible—a consciousness of causation in the light of known but hitherto inexplicable effects.

Not only in the drama, but in sociology, psychology, psychiatry, and religion, the past half century has created an almost overwhelming documentation of man as a nearly passive creation of environment and family-created psychological drives. If only from the dramatic point of view, this dictum cannot be accepted as final and "realistic" any more than man's ultimate position can be accepted as his efficient use by state or corporate apparatus. It is no more "real," however, for drama to "liberate" itself from this vice by the route of romance and the spectacle of free will and a new heroic formula that it is "real" now to represent man's defeat as the ultimate implication of an overwhelming determinism.

Realism, heightened or conventional, is neither more nor less an artifice, a species of poetic symbolization, than any other form. It is merely more familiar in this age. If it is used as a covering of safety against the evaluation of life it must be overthrown, and for that reason above the rest. But neither poetry nor liberation can come merely from a rearrangement of the lights or from leaving the skeletons of flats exposed instead of coverdd by painted cloths; not can it come merely from the masking of the human face or the transformation of speech into rhythmic verse, or from the expunging of common details of life's apparencies. A new poem on the stage is a new concept of relationships between the one and the many and the many and history, and to create it requires great attention, not less, to the inexorable, common, pervasive conditions of existence in this time and this hour. Otherwise only a new self-indulgence is created, and it will be left behind, however poetic its surface.

A drama worthy of its time must first, knowingly or by instinctive means, recognize its major and most valuable traditions and where it has departed from them. Determinism, whether it is based on the iron necessities of economics or on psychoanalytic theory seen as a closed circle, is a contradiction of the idea of drama itself as drama has come down to us in its fullest developments. The idea of the hero, let alone the mere protagonist, is incompatible with a drama whose bounds are set in advance by the concept of an unbreakable trap. Nor is it merely that one wants arbitrarily to find a hero and a victory. The history of man is a ceaseless process of overthrowing one determinism to make way for another more faithful to life's changing relationships. And it is a process inconceivable without the existence of the will of man. His will is as much a fact as his defeat. Any determinism, even the most scientific, is only that stasis, that seemingly endless pause, before the application of man's will administering a new insight into causation.

The analogy to physics may not be out of place. The once-irreducible elements of matter, whose behaqvior was seen as fixed and remorseless, disintegrated under the controlled bombardment of atomic particles until so fine a perception as the scale of atomic weights appears as a relatively gross concept on the road to man's manipulation of the material world. More to the point: even as the paths, the powers, and the behavior of smaller and smaller elements and forces in nature are brought into the fields of measurement, we are faced with the dialectical irony that the act of measurement itself change tha particle being measured, so that we can know only what it is at the moment when it receives the impact of our rays, not what it was before it was struck. The idea of realism has become wedded to the idea that man is at best the sum of forces working upon him and of given psychological forces within him. Yet an innate value, an innate will, does in fact posit itself as real not alone because it is devoutly to be wished, but because, however closely he is measured and systematically accounted for, he is more than the sum of his stimuli and is unpredictable beyond a certain point. A drama, like a history, which stops at this point, the point of conditioning, is not reflecting reality. What is wanted, therefore, is not a poetry of escape from process and determinism, like that mood play which stops where feeling ends or that inverted romanticism which would mirror all the world in the sado-masochistic relationship. Nor will the heightening of the intensity of language alone yield the prize. A new poem will appear because a new balance has been struck which embraces both determinism and the paradox of will. If there is one unseen goal toward which every play in this book strives, it is that very discovery and its proof—that we are made and yet are more than what made us.

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