Category: Death and Old Age

“Something Good” – Wendell Berry and Remembering When We Made a Difference

Nothing comes from nothing
Nothing ever could
So somewhere in my youth or childhood
I must have done something good. (from “Something Good,” The Sound of Music)

Last week, I wrote about the regrets that we all have about our pasts and wondered about the best way to handle them in our old age.  Reading Wendell Berry’s new book, Marce Catlett: The Force of a Story, made me think about the “good” things from the past.  If you’re like me, you spend much more time with your shames and regrets than you do with “worthy” acts.  What things in our lives have been for the good, what experiences have we had and stories have we told that made a positive difference, which resulted in “something good”?  The fortunate among us have had an old friend, student, or co-worker thank us years later for something we did not even remember doing for them or for kind words that we can’t even recall at all.  It would probably do us all good to dwell more often on the positive aspects of our lives and less often on our (numerous) regrets.

Berry’s book is narrated by Andy, the very elderly grandson of Marce Catlett.  Long ago, Marc stood up to the Duke Tobacco interests by sharing his experience with his neighbors.  His oft-repeated story of one day, told over and over, shaped the lives of all those around him in the wonderful world of Port William.  The day was devastating, but the main part of the story is about how Marce immediately picked up and carried on and worked with fellow farmers so that such a day would never happen to them again.

First, let me say that Wendell Berry just published this book at the age of 91, and it is a true gift for all of us.  Marce Catlett  is a spare book written with a sledgehammer, and not just a story about 1917.  Berry has a pretty good idea about not only what is wrong in Washington these days, but what is wrong with all of us.  And our children.    The novel can be read in a day, but it would take much longer than a day to forget it – and so it was with Marce Catlett’s story about coming home from a tobacco auction with less money in his pocket than it had taken him to grow the crop.

Wendell Berry is a wonderful writer about wonderful things; many of us know his poetry (think of “The Peace of Wild Things” or “How to be A Poet).   We also have read his essays, which go back to the 1960s and include gems like “Living in the Presence of Fear” and “Why I’m Not Going to Buy a Computer.”  But it is his fiction – the novels and stories of Port William – that future generations will look back on for a prophetic voice that was seldom heeded.  Marce Catlett is simply the culmination of this story.  You do not have to have read any of the others to appreciate this latest (but hopefully not last) work though; Berry fills us in.  I was greatly disappointed not to find it listed in this week’s NYTimes Book Review as among the best of 2025; they are wrong.  It is probably the very best of 2025.  And relevant to us elders – written by an elder, narrated by a very old man, and insistently recalling the valuable parts of a world gone by.

And I might add one more thing here.  In Wendell Berry and Marilynne Robinson we have two writers who give us alternative views (alternative to both evangelical and mainstream religion) of the place of Christianity in human life.  For those of us whose symbols, music, and history are steeped in the Christian faith, such alternatives are much needed and hard to come by.  I don’t know if this will be Berry’s last novel, but it is precious cargo, nevertheless.

Almost all of Berry’s fiction – like most of Faulkner’s – takes place in a well-defined place and gives priority to the work that is done in that place.  Like the descriptions of whaling in Moby-Dick, which ground us in the real and creates a community among the participants, in Berry’s latest book we get the details of raising a certain kind of tobacco.  We all spent much of our lives working – often in jobs that do not even exist anymore. Berry reminds us that the work was real. The lives were real.  At one point he catalogues the buildings and equipment on the old farms and says he is not writing a requiem for all that, but for “the way that once lived among them, the paths worn and wearing day by day, which connected them to one man’s effort and desire” (145).  This tribute to a careful kind of farming stands alongside a description of a careful kind of living that we don’t encounter very often these days.  It also reminds us that the memory of the old – for instance, about how to grow a crop or prepare a recipe – used to be greatly valued.  Now we are more likely to go to AI than Grandpa for such knowledge.

The book is also a diatribe against greed.  “Greed has passed to and fro over the whole earth, reducing life to matter and matter to price.  Though time and change bring sorrow, they belong to the seasons, to fecundity and health, and greed is a mortal disease” (150).  Indeed.  My guess is that was the reason Wendall Berry penned another book in his ninetieth year was to make precisely this point in a world that is sacrificing everything to… greed.

In the end, Andy comes “at last to see his grandfather Catlett, his father, and himself as three aged brothers.”  In his own old age, he now understands their old age.  I often think of my grandparents in this regard and wish I had appreciated them more.  They too had their stories of survival that come back to me – like the one about how, during the Depression, they rented out their house and lived in a neighbor’s garret in order to realize some desperately needed marginal income.  They laughed when they told the tale; they were proud that they had found a way to get through.  I see lessons there that I did not see when I was younger – including a lesson from the laughter.

I was very disappointed that Berry’s new book was not included in the NYTimes notable books for 2025, but there is a poem by Wendell Berry (“The Loved Ones”) in a recent New Yorker.  And, if you like Marce Catlett, there is reading for the rest of your lifetime in the stories of the people of Port William.  These books will change you.  They will inspire you.  And, hopefully, they will nudge you to recall the stories of your life that made a positive difference.  You “must have done something good.”  Yes.

In relation to old age, I would also particularly recommend Berry’s short stories “Fidelity” and “The Inheritors.”  The first is about the end of the life of one man and the effect on those who loved him.  It will get you thinking about technology and death and community.  The other is a portrait of an active man entering into the diminishments of old age and yet keeping his spirit whole.  Read them. 

Three Stories About Old People with Regrets

I read a couple of books and watched a movie lately about old people at the end of their lives who are trying to deal with a major regret.  I would recommend these stories highly – any of them are perfect for a cold winter’s evening.  The books are The Correspondent by Virginia Evans and What We Can Know by Ian McEwan, and the movie is The Great Escaper (on Amazon). I’ll try to talk about these stories without spoiling the endings – and, in these cases, the endings are true endings.  They are all about elders trying to deal with regrets, mistakes, and profound guilt.  It seems to me that this is a prevalent and profound problem of old age; in old age we have a lot of time to think and a tendency to look back.  If you are exempt from major regrets, you are privileged indeed.  I surely have moments in my past that I regret, that I am still trying to deal with, and which flare up from the embers of my memories.  What to do with them?

Religion or AA might tell us that we need to atone, or, at least, apologize.  But the older we are the more likely it is that the actions are long buried along with many of the participants.  How do we deal with those regrets, guilts?  Make a deathbed confession?  Ask a priest or someone else we trust to absolve us?  Must we realize, finally, that they were the product of where we were at the time and chalk it up to karma – and assume we will pay or have paid for our transgressions one way or another?  I was recently thinking of Dryden’s riff on Horace – “Happy the Man” – but that speaker is “secure within” and satisfied that he has “had his hour.”  What if we regret the hour?  And how do we adjust the scales so everything comes out alright?  As the clerk at the Marigold Hotel reiterates, “Everything will be alright in the end, so if it is not alright, it is not the end.”

Each of these three stories concern an older person who sincerely regrets something in their past.  And, in at least two of the cases, they surely have committed (or given tacit approval to) a grievous act.  The third case is situational, where a soldier does what he has to do, but there are dire consequences.  All of these incidents happened many years ago, but shadow the rest of the lives of these characters. What to do?  What can be done?

Let me tell you how the characters in these stories deal with it.  The protagonist in The Correspondent, Sybil, (unsurprisingly) writes letters, letters she sends and letters she does not send.  Besides having mortality breathing down her back, she is dealing with the imminent loss of her sight.  This is a woman who is deeply attached to the written word in all its forms, and it is the word that keeps her going.  Sybil writes to famous people (like Joan Didion), some of whom even write back.  She writes to her children, old friends, and herself.  She writes to living people and dead people and, in the process, she slowly seems to sort things out.  It will make you mourn the lost art of letter writing; it will make you want to write letters.  Or a journal.  Do it.

Ian McEwan waited until he was in his mid-seventies to write one of his finest books.  Earlier in his life, of course, he wrote the classic Atonement, about guilt and absolution.  In Atonement, a woman spends a lifetime trying, at least partially by writing, to make sense of a youthful mistake.  In What We Can Know, there is an academic mystery being researched in the far future.  Where is the lost poem, the renowned corona of which there was only one copy?  The book sets itself up as a literary mystery, which is resolved by the “last testament” of the poet’s elderly wife – she has produced one piece of writing and destroyed another, in revenge and atonement.  The novel asks questions about the words and deeds we leave behind; the title morphs from What We Can Know to “what can we know?” This story got me thinking (again) about what to do with all my old journals.

(Incidentally, the novel looks backward, but it is framed in a time period a hundred years hence, and we get this caution from our narrator:  “I’d like to shout down through a hole in the ceiling of time and advise the people of a hundred years ago: if you want your secrets kept, whisper them in the ear of your dearest, most trusted friend.  Do not trust the keyboard and screen.  If you do, we’ll know everything.” Fair warning.)

The Great Escaper stars the very old Michael Caine and Glenda Jackson.  Jackson died shortly after the film was made.  Both stars were closing in on ninety when the filming was done, which was only appropriate as the story is about a 90-year-old man.  I have to admit that at first it is very hard to watch those very old bodies – much older than we usually see on the screen – but the film soon sweeps you away with both the love between the two oldsters and the heroic effort that Bernie makes to understand and atone for his actions at the beach at Normandy seventy years before. When I was young, I would not have believed someone could be so tormented by things that they did seven decades ago; now I know better.   And when Bernie gets to the 70th commemoration of the Normandy invasion, he finds that he is not the only one who is abashed to be treated as a hero when he feels like a traitor.  But, back on the beach and at the military cemetery, he faces his demons.  Those demons might not be completely vanquished, but they are at least acknowledged and shared.

These stories do not display miraculous cures for our trespasses; even if our sins are forgiven, we still cannot ever forget them.  Sybil, the letter-writer in The Correspondent, has made a pen pal of Joan Didion, and she quotes her: “What I have made for myself is personal, but it is not exactly peace.”  Stephen Crane put it more crudely: “But I like it/Because it is bitter, /And because it is my heart.”  Our regrets are personal, they are bitter, but when we at least acknowledge them, we might be able to accept them as part of who we are.

I’ll end with one of my favorite poems, “The Ideal,” by Paul Fenton.

This is where I came from.
I passed this way.
This should not be shameful
Or hard to say.

A self is a self.
It is not a screen.
A person should respect
What he has been.

This is my past
Which I shall not discard.
This is the ideal.
This is hard.

For one of my stories about regret, you might try “Shrove Tuesday.“

“Remember, You Must Die”

In Muriel Spark’s comic/tragic novel Memento Mori, old folks keep getting strange phone calls telling them nothing more than “Remember, you must die!”  The elders, rich and poor, male and female, are alarmed by the unwanted reminder and even recruit a detective to try to track down the culprit.  But the voices on the phone vary, and one of the characters decides that it must be Death that is calling them.  One might wonder why old folks would find such “news” upsetting.

In much earlier times, death was so common that people needed few reminders.  Buddhism recommends meditating on one’s own death daily, and monks often went to charnel houses to do so.  In the West, memento mori were common.  Paintings often included skulls and household objects were crafted to look like coffins.  It was considered good to be reminded of how brief and miraculous our being was.  In his “Thoughts for the Times on War and Death,” Freud intimated that people lived more authentic lives in times of war when the specter of death was always present, hard to ignore.  These days, the specter and certainty of death have surely receded. Silicon Valley is not even convinced that it is inevitable – they are “solving death.”  If Freud is right that acceptance of death makes a more authentic life, one might worry.

Lately I was reminded that we ourselves, we elders, are a kind of unappreciated memento mori for younger folk.  I was at a wedding last weekend, and surely was one of the four or five oldest persons there.  I thought again of Larkin’s poem “The Old Fools,” which he wrote when he was about 50, and begins as the poet looks at some of the elders around him:

What do they think has happened, the old fools,

To make them like this? Do they somehow suppose

It’s more grown-up when your mouth hangs open and drools,

And you keep on pissing yourself, and can’t remember

Who called this morning? Or that, if they only chose,

They could alter things back to when they danced all night,

Or went to their wedding, or sloped arms some September?

Or do they fancy there’s really been no change,

And they’ve always behaved as if they were crippled or tight,

Or sat through days of thin continuous dreaming

Watching the light move? If they don’t (and they can’t), it’s strange;

Why aren’t they screaming?

We are the memento mori now.  But are the young folks more afraid of death or of getting old? When Gulliver meets, in his Travels, the Struldbruggs – who age and age but are immortal – he sees them as a way of reconciling himself to death.  Gulliver swears that “no Tyrant could invent a Death into which I would not run with Pleasure from such a life [that of a Struldbrugg].” Gulliver decides that this amelioration of the mortal fear of death (which is far preferable to aging) is the only possible use for the immortals, and he considers bringing some specimens home with him “to arm our People against the Fear of Death.”

And why aren’t we “screaming”?  Well, some of us are as we run around cramming in travel and surgeries and whatever it takes to stop the reminders of our aging, but most of us accept it.  Some of us even like it.  In a way, our own bodies remind us that we are not going to last forever as bits and pieces wither, are surgically removed, or metamorphose into something we hardly recognize.  So, most of us have death on our horizon. I keep the memorial cards from loved ones who have passed away around the house where I can see their pictures daily and remember those who have passed ahead of me.  There is an old cemetery on my regular walking route, and one of the common headstone inscriptions is: “As you are now so once was I, as I am now so shall you be. Remember me as you pass by, prepare for death and follow me.”  Indeed.

Additionally, we have learned something in the process of getting older.  “Do they fancy there’s really been no change?” asks Philip Larkin sarcastically.  No, we know about the physical changes, but we also know that there is something that does not change very much at all. Don’t ask me to define it, but it is still there.  We aren’t screaming – not because we are looking forward to death – but because many of us have reconciled ourselves to it.  And, as Freud posited, we are better off for it.

I would note that one of Larkin’s very last poems, “Aubade,” is about the fear of death:

And so it [death] stays just on the edge of vision,

A small unfocused blur, a standing chill

That slows each impulse down to indecision.

Most things may never happen: this one will,

And realisation of it rages out

In furnace-fear when we are caught without

People or drink. Courage is no good:

It means not scaring others. Being brave

Lets no one off the grave.

Death is no different whined at than withstood.

Poor Philip!  I would contrast his fear with Stevie Smith’s poem “Black March” about her welcoming relationship with death or Maya Angelou’s wonderful “On Aging.”

For one of my short stories about approaches to death, you might try “A Perfect Ending.”  Other blogs on this subject include “Memento Mori” and “The Purpose of Old Age.”  Jorge Borges wrote a story (“August 25, 1983”) imagining his own death, which I tried to emulate in my story “May 12, 2036.” It makes death very concrete when you pick a date!  Try it!

Or you might try Chapter 10 in Book III of Gulliver’s Travels.

Why Are We Avoiding Paradise?

This past weekend was full of endings and beginnings.  Friday was Halloween, which – of course – marks the end of my favorite month, but is also the Eve of All Saints Day, when we remember the saintly dead.  That is followed by All Souls Day, when we remember all the dead. And, of course, it was the beginning of a new month, and the time when we turned back the clocks.  A propitious time for self-reflection.  November is the time of year which corresponds (metaphorically) with my age.  I have a few challenges ahead of me in the next few weeks, but both the young trick-or-treating ghouls and the thoughts of lost souls remind me of how good it is to be alive.  We somehow left Paradise behind as we grew up; can we regain it in old age?

That we are already in Paradise is something that is hard to comprehend and easy to forget.  I think often of the words of Joko Beck in her wonderful Everyday Zen (where she seems to talk directly to John Milton!):

There is no paradise lost, none to be regained.  Why?  Because you cannot avoid this moment.  You may not be awake to it, but it is always here.  You cannot avoid paradise.  You can only avoid seeing it.

You cannot avoid paradise.  You can only avoid seeing it.   Can it be true that the pathetic work of our long lives has been to hold paradise at bay?

Did we have paradise once and lose it?  Or did we just push it into a corner and place a fierce angel to guard the gates?  James Baldwin is much taken with such thoughts of paradise.

Perhaps everybody has a garden of Eden.  I don’t know; but they have scarcely seen their garden before they see the flaming sword.  Then, perhaps, life only offers the choice of remembering the garden or forgetting it.  Either, or: it takes strength to remember, it takes another kind of strength to forget, it takes a hero to do both. (Giovanni’s Room)

Wordsworth is sure that, as infants, we brought paradise (trailing clouds of glory) into the world with us, but lost it, forgot it, along the way:

There was a time when meadow, grove, and stream,
The earth, and every common sight,
To me did seem
Apparelled in celestial light,
The glory and the freshness of a dream.
It is not now as it hath been of yore;—

But why should we forget?  From “The Old Fools” by Philip Larkin, one of the most miserable and cynical poems about old age there is, comes this remarkable passage:

At death you break up: the bits that were you
Start speeding away from each other for ever
With no one to see. It’s only oblivion, true:
We had it before, but then it was going to end,
And was all the time merging with a unique endeavour
To bring to bloom the million-petalled flower
Of being here.

“The million-petalled flower of being here.”  If that is not paradise, if just the possibilities and potentialities of “being here” is not paradise, I do not know what is. And yet, I forget.  We all forget.  As Frederick Buechner puts it, we allow “Too good not be true” to turn into “too good to be true.”  In other words, paradise is all around us; we ourselves have put up the barriers, the angels with their shining swords are hired by us and paid a monthly wage to stop us from going back to where we belong.  Is that it? 

Beck implies that being old, being closer to death, should help us along with this process, if we let it.

When people know their death is very close, what is the element that often disappears?  What disappears is the hope that life will turn out the way they want it to.  Then they can see that the strawberry is “so delicious” [even though there is a tiger below] – because that’s all there is, this very moment.

No one but we, ourselves, can dismiss the flaming swords. It is our paradise to take or to leave. No teacher needed, no secret key.  Here is some more advice from Joko Beck:

I’ll tell you how far I’d walk to see a new teacher: maybe across the room, no farther! It isn’t because I have no interest in this person; it’s just that there is no one who can tell me about my life except—who? There is no authority outside of my experience. There is only one teacher. What is that teacher? Life itself. And of course each one of us is a manifestation of life; we couldn’t be anything else. Now life happens to be both a severe and an endlessly kind teacher. It’s the only authority that you need to trust. And this teacher, this authority, is everywhere.

Old people have seen a lot of life.  If there is one thing that we have, it is experience.  We need to trust ourselves, dismiss the shining swords, and enter the paradise that is ours by right.  What are the odds that we would even exist?  That we should persist over all these decades?  We beat those odds; we should be glad to collect the prize.  Or, at least, that is what I keep telling myself. 

I’ll end on this bright November day with a quote from Emerson:

It is so wonderful to our neurologists that a man can see without his eyes, that it does not occur to them that it is just as wonderful that he should see with them; and that is ever the difference between the wise and the unwise; the latter wonders at what is unusual, the wise man wonders at the usual.  (from “New England Reformers”)

In our old age, let’s storm the gates of Paradise.   Jesus said that the kingdom of God is in your midst.  Beck and Emerson tell us all we have to do is to change our perspective.  Change is hard in old age, but perhaps we could at least try.  Time is short.

Several years ago, I wrote a story about a woman’s misguided attempts to create paradise on earth, rather than just opening her eyes to it.  You can find it here.  I also posted a strange story about one last trip “Back to the Garden,” about finding paradise at the very last minute. 

A Great Old Age Simile from Bertrand Russell – and Some Advice

Bertrand Russell lived to be very old, and – in his rational and philosophical way – was much interested in the best way to grow old. (I could have told him it was slowly!)  Russell starts by admitting that the best advice is to “choose your ancestors carefully” – his own parents died young, but his grandparents led long and productive lives.  (His paternal grandfather was prime minister of England well into his 70s and an active opposition leader long after that.)  Russell cautions us against expecting too much from our children and gives the realistic advice that they won’t abide much from their elders in the way of advice or society – but they will welcome any funds that might be forthcoming.  All true enough.

In fact, in his essay, “How to Grow Old,” Russell says there are two major mistakes that oldsters make.  The first is to cling to the younger generation, or even worse, to try to imitate them.  The other error is to cling to the past:

It does not do to live in memories, in regrets for the good old days, or in sadness about friends who are dead.  One’s thoughts must be directed to the future, and to things about which there is something to be done.  This is not always easy; one’s own past is a gradually increasing weight.

So, what does Mr. Russell suggest that we do? His great mind has pondered this, and his conclusion is much like that of his contemporary, Simone de Beauvoir (see here), both of whom think that we need “projects” in old age:

I think that a successful old age is easiest for those who have strong impersonal interests involving appropriate activities.  It is in this sphere that experience is really fruitful, and it is in this sphere that the wisdom born of experience can be exercised without being oppressive.

In his 80s and 90s, Russell took on things like nuclear disarmament, opposition to the Vietnam War, and overpopulation.  I hope he would have also approved of less noble pursuits and projects – like playing the piano or cultivating a garden.  Russell himself was purported to dabble in birdwatching.

Russell acknowledges that fear of death is often an issue with the old, but he finds this somewhat “ignoble.”  It is in talking about the best way to overcome our mortal fear that he waxes the most poetic, as we can see in this passage:

The best way to overcome it—so at least it seems to me—is to make your interests gradually wider and more impersonal, until bit by bit the walls of the ego recede, and your life becomes increasingly merged in the universal life. An individual human existence should be like a river: small at first, narrowly contained within its banks, and rushing passionately past rocks and over waterfalls. Gradually the river grows wider, the banks recede, the waters flow more quietly, and in the end, without any visible break, they become merged in the sea, and painlessly lose their individual being. The man who, in old age, can see his life in this way, will not suffer from the fear of death, since the things he cares for will continue. And if, with the decay of vitality, weariness increases, the thought of rest will not be unwelcome. I should wish to die while still at work, knowing that others will carry on what I can no longer do and content in the thought that what was possible has been done.

I love water metaphors for life.  Buddhism, Taoism, Christianity – all spiritual thought comes back to the symbol, the example, of water.  We are made of water, we need water, and – at our best – we are like water.  The Tao reminds us that, like the Tao, “water doesn’t strive or compete. It simply flows, finding its own path. [reaching its own level,] and adapting to the environment. This teaches the importance of letting go of ego and resistance, allowing things to unfold naturally.”

And, this brings me to Spinoza.  (I always come back to Spinoza.)  Many great geniuses – Russell and Einstein to name just two – were Spinozans.  Russell tells us that Spinoza was the “best example” of being able to view the world in this impersonal way as the end approached:

Spinoza, who was perhaps the best example of the way of feeling of which I am speaking remained completely calm at all times, and in the last days of his life preserved the same friendly interest in others as he had shown in his days of health.  To a man whose hopes and wishes extend widely beyond his personal life, there is not the same occasion for fear that there is for a man of more limited desires.

But, assuming we can transcend the personal, where does that leave us?  These are tough days. In my greener years, I protested the Vietnam War, signed petitions, marched for peace.  I was young, but things did not seem so overwhelming as they are today.  I was stronger and more resilient. I bellowed, but I did not despair.  Now I am tired, and I often despair.  I would urge the younger folks to get more involved, but we did not listen to our elders who told us to get less involved.  The tides rise and fall.  Tranquility in old age does not mean giving in; it means giving up neither our serenity nor our standards. And we must keep in mind that we are about to “merged in the sea.”  Russell is also famous for telling us, “The secret of happiness is to face the fact that the world is horrible, horrible, horrible.”  These days the world is often horrible, and yet we must maintain our equanimity and “friendly interest.”  Not easy.

It is always interesting to look at how smart people have approached and lived their own old ages.  For more about the conjunction of old age and genius, you might look back on my blog, “Does Life Have Two Trajectories?”

Picardy Thirds and the Need for a Happy Ending

If you are not a musician, you may not know what a Picardy Third is.  Put simply, it means that when a piece is in a minor key (think somewhat melancholy), it is the major third chord that the composer uses at the end of the piece to give it a … happy ending.  Bach did this all the time.  It is also often done in hymns: things may be sad, they may be tough, but it is all going to be alright (assuming you behave yourself and go to the right place when you die).

Humans have always wanted happy endings, even when they weren’t there.  Samuel Johnson famously lamented about Shakespeare’s King Lear that

I was many years ago so shocked by Cordelia’s death, that I know not whether I ever endured to read again the last scenes of the play till I undertook to revise them as an editor.   

Because many agreed with this sentiment, Nahum Tate’s revision, The History of King Lear (1681), with a “happy ending” was amazingly successful.  Lear gets to be king again and Cordelia lives happily ever after.  Tate’s redaction was of negligible literary value as compared to the original; however, it was almost the only version produced for about 150 years.  As Samuel Johnson said in reference to the revision, “the publick has decided” for the version where Cordelia “retired with victory and felicity.”  Well, there is a victory for sentiment over great literature.

We’ve been groomed to want and expect a happy ending.  If you are my age, you might remember watching Lassie on Sunday nights.  Lassie always had a scary problem to solve (child and/or dog in trouble) but it always ended happily (rescue, reunion, smiles all around).  Lassie was followed by Disney, where even Grimm’s Fairy Tales were cleaned up enough for our innocent minds.

But we all do it, don’t we?  We want to end on a major third, a happy ending, a victory lap.  But life isn’t like that.  Life ends in death; we might accept the end, but making a victory out of it is something else.  (I won’t talk about religion here, but you can see the connection.)

We have always known that there is something inherently tragic about life: It ends in death.   Jonathan Swift once wrote to a bereaved acquaintance, “Life is a tragedy, where we sit as spectators a while and then act our own part in it.”  Spinoza characterized most of life as “vain and futile,” but admitted that he was looking for a system that would allow him “unending happiness.”

If life has always been tragic, it somehow seems more so these days.  Many decades ago, Aldous Huxley predicted our current situation: “Armaments, universal debt, and planned obsolescence – those are the three pillars of Western prosperity.”  As I read this, I could not help but think that “planned obsolescence” applied not just to appliances, computers, and human bodies, but also to the planet that nurtures us.

We are looking for that Picardy Third to end on, but it seems more and more elusive.  As Kafka says, “There is infinite hope, only not for us.”

If you want to hear a short piece of music that ends on a Picardy Third, try listening here.  If you want a happy ending, you are going to miss a lot of great literature, great music, and the abundance of your life in its major and minor keys.  I would rather be living in one of Shakespeare’s tragedies than pretending in the worlds of Tate and Disney.

My short stories do not often end in a Picardy Third.  You might try “Closing Time” or “Every Winged Bird According to Its Kind.”

Very Old People, Vollendungsromans,  and Lore Segal

When I was young, I devoured “coming of age” novels.  These works are often classified as Bildungsromans – bildung meaning “education” and romans, “novel.”  Think of Catcher in the Rye, A Tree Grows in Brooklyn, or Little Women – you surely had your own favorites.  I clung to such books because I was looking for a chart for navigating my changing world.  Now, I suppose, YA (Young Adult) novels fill this niche – although I would guess there might be a good reason to read an adult-level book if an adult is what you are trying to become (grumbles the old lady).

As I approach old age or move from a “greener” old age to a drier, more fragile, old age, I look for books about the coming of an even older age.  There is also a term for books about the “winding down” of life: Vollendungsroman.  And, while it is important to me that such books be written by someone who has experienced the last vestiges of life, there are not a whole lot of people who are still writing at the outer limits, into their 90s or beyond.  I have written about some of them here, but we just lost a master in this regard, and it is Lore Segal whom I want to talk about today.

Last October, there was an article entitled “A Master Storyteller at the End of Her Story” in the NYTimes Sunday magazine about Lore Segal’s last days.  It was published in the same month that she died at age 96 and noted that she wrote (sometimes dictating) until the very end. In the article was this notation from an author-friend of Segal’s:

“With writers who survive into their old age my sense is that sometimes the spirit is willing, but the ability to get it onto the page starts to wane,” says the critic and author James Marcus, a close friend of Lore’s. “It’s just not true for Lore.”

He goes on to say that he was struck by her late writings’ “unsparing depiction of a period of life – namely the end – that is typically rendered with a gauzy wistfulness, if it’s ever rendered at all.”   Segal herself says this:

The point of writing, I believe, is finding the right words.  And being old is being old.  Dying is dying.  You must not be scared to say it.

No euphemisms for this old lady.  She wrote a series of stories about a group of old ladies who have met periodically for lunch over the decades.  Many of the stories were collected in Ladies’ Lunch and Other Stories, but the last one was published in the New Yorker just as Segal died; it was a series of vignettes about her ladies and was entitled “Stories About Us.”

When I was newly married, I talked to other young women about keeping house (how often do you wash your sheets?), furnishings, saving up to buy a house.  When I was a young mother, I queried my friends about how to get babies to sleep through the night.  As a working woman, I had lunch with my friends and talked about our bosses, chances for promotion, what to wear to the office, and whether to divorce our husbands.  Later, when we were all middle-aged, we talked about retirement – where, when, how much did we need?  Newly retired people talk about travel, classes, investments, hobbies.  Slightly older people seem to discuss physical therapists, dental work, cruises, and fears for our grandchildren.  All of this is familiar I am sure – but what do really old people talk about?  Lore Segal gives this to us. Her ladies are done with trivial topics.  Together, they are looking into the face of the death, and it is refreshing.

Segal’s ladies have rules.  They take a full twenty minutes (and no more) to chronicle their latest ailments; they keep up with each other’s families, but also with a limit.  They strategize with each other about how to stay in their own apartments (despite the machinations of their desperate families). They think out loud about the end of life.  How will it happen?  Who will go next?  They have conversations that they could not have with their children or grandchildren.  “Our children would not believe how calmly we look around the table wondering which one of us will be next,” says one of the ladies.  They are proud of being “commonsensical.”

They talk about all the things they have resolved never to do again – travel, see movies in the theater, driving – and then they talk about reneging on their resolutions.  They bond against their common enemies – who are often their own children.  They support each other, while realizing that holding on forever is a losing cause.  And they are brave.  Oedipus at Colonus walks into the sacred grove to meet his fate; these ladies face the ambulances and nursing homes with the same grace. (By the way, Oedipus at Colonus was written when Sophocles was over 90.)

Many of the ladies in the stories are Holocaust survivors; Lore Segal was one.  She came to England on the Kindertransport, and later to New York with her mother.  In the end, these ladies come back to that early experience of knowing death was just outside the door.  “There are no happy endings,” one of the characters reminds us.  They reminisce that they have spent their busy, intellectual lives asking “why?” and “what is it all about?”  with few answers.  And still the end comes knocking at the door.  Reading Segal reminds us that this is the human condition.  And the attitude toward the human condition should be sharing, acceptance, and the noticing of how the “fuchsia blooms” on our way out.  Lore Segal’s stories are highly recommended.

How Do You “Mask Despair”? How Do You Handle a “November of the Soul”?

As my regular readers know, I have been mulling over Moby-Dick after a recent re-reading.  (Re-reading is highly recommended; see my blog here.)  In the very beginning of Moby-Dick, Ishmael tells us that when he is starting to despair, when he feels the “November of the soul,” he goes to sea.  Ishmael thinks that this is a universal solution, and the reason that all over “Manhattoes” (Manhattan) people in despair migrate to the shore, to the docks, and gaze upon the ocean: “Posted like silent sentinels all around the town, stand thousands upon thousands of mortal men fixed in ocean reveries.”  The ocean does help me when I am in the doldrums.   Perhaps it is the immensity and power of the ocean in relation to the paltriness of one human life.  I recently had a welcome dose of the sea, but it is not readily available to us all and is only a temporary antidote.

Thoreau reminds us that “the mass of men live lives of quiet desperation,” so we know we are not alone.  There are others, many others, in the clutches of despair.  Old age may or may not be more liable to this condition, but it definitely provides less distraction from our own minds.  In our younger days, when we had jobs, children, obligations and a hectic schedule all around, there was still despair, but perhaps little time to consider it.  Now, it descends during quiet late afternoons and the wee hours of the morning.  And, lately, every time we turn on the news.

The ocean helps, but so does nature in all its forms.  Wendell Berry finds relief (not alleviation) from despair in wild things:

When despair for the world grows in me
and I wake in the night at the least sound
in fear of what my life and my children’s lives may be,
I go and lie down where the wood drake
rests in his beauty on the water, and the great heron feeds.
I come into the peace of wild things
who do not tax their lives with forethought
of grief.

Berry finds “grace,” but only “for a time.”

There are other ways, additional ways, that we handle despair.  Niall Williams’ latest novel, Time of the Child, is about an older doctor who has lost his wife and also lost his faith.  Yet Doctor Troy attends mass, in an effort to ward off despair and order his life with the comfort of a schedule, a routine:

The doctor attended Mass, but without devotion.  After his wife Regina was taken by a cancer he hadn’t seen coming, he had lost the relic of faith he once had.  To mask despair against God, he chose an old tactic: retain a semblance of order, and in this way meet the greatest challenge of life, which is always nothing more or less than how to get through another day.

Oh, the things that we do to “mask despair”!  Is this perhaps the reason that we old people cling to habits, our houses, our ways of life? Rituals, habits, and repetitions paper over despair.  In a world and a body that are failing us, they are something that is ours – built up over a lifetime.

In an earlier book, This is Happiness, Williams talks about how an old woman has braced herself against despair:

As a shield against despair, she had decided early on to live with the expectation of doom, an inspired tactic, because, by expecting it, it never fully arrived.

Again, we know pessimistic people like this, we know times when we are like this ourselves (practically every day in the political realm, I am finding).  Not a pleasant way to live though, but, for some, expecting the worst is often a partial armor against despair.   

 So, what do we do with this despair in relation to our fellow elders: should we share it to make others know that they are not alone?  I remember, as a young woman, the first time I read Virgina Woolf’s admission that life “is arduous, difficult, a perpetual struggle. It calls for gigantic courage and strength.”  Someone was finally admitting to me what I thought was obvious, but I had never heard anyone articulate.   Mary Oliver says, “Tell me about despair, yours, and I will tell you mine.”  Yes.  The alternative is to buck up and, in our bravado, give others the hope that despair can be overcome.   Later in Walden, Thoreau exhorts us: “We should impart our courage, and not our despair, our health and ease, and not our disease, and take care that this does not spread by contagion.”  I think I’m with the ladies on this one.

And there is another reason that we should share.  Our fears and worries, spoken out loud, are seldom as scary as when whispered silently through our minds.  When we expose our fears to the light, they do not disappear, but they often seem to shrink – or, at least, stop growing.  Also, remedies can be shared, as noted above.  Go to the sea, go to the woods, find comfort in ritual or habit.  And discovering that others have survived despair is the best encouragement we can find.

For anyone who came to this page by googling “despair,” and is in its clutches, please remember that you can talk to someone by texting or calling 988 for the suicide hotline.  Despair is a fact of life for all of us at times, but if there is no relief, please get some help.  You are not alone.

When I was young, I often used fantasy to counter despair.  I find it doesn’t work so well in old age.  I wrote a story in order to think about that: “Amnesia at the Airport.”  Try it.  Better yet, write your own story.  And share it.

The Afterlife and Psychic Hygiene

Old folks have a reputation for worrying, for longing for the good old days, for catastrophic thinking.  I don’t think I am an overly negative person (my kids might disagree), but these are surely times to try an old lady’s optimism.  I know the stereotype is that elders are backward-looking, but I don’t want to return to the days before vaccines and the Civil Rights Act.  I am, however, searching for something positive to look forward to.

For years, parents could look forward to a better life for our children; upward mobility is not so easy anymore, for economic, environment, and political reasons.  At the founding of the UN, there were hopes for world peace.  We could find comfort that we would leave the world and our loved ones in better shape than we found them.  But no more.   So how can we alleviate our worries, calm our psyches, have the courage to soon leave life behind?

In “The Stages of Life” (recommended), Carl Jung acknowledged that old people needed something good to anticipate, and he suggested that the notion of the “afterlife” could have therapeutic value for us elders, particularly as it could take away some of the fear we face as we begin “transitioning” to death:

I therefore consider that all religions with a supramundane goal are eminently reasonable from the point of view of psychic hygiene.  When I live in a house which I know will fall about my head within the next two weeks, all my vital functions will be impaired by this thought; but if on the contrary I feel myself to be safe, I can dwell there in a normal and comfortable way.  From the standpoint of psychotherapy, it would therefore be desirable to think of death as only a transition, as part of a life process whose extent and duration are beyond our knowledge.

Death as placebo, you say.  Maybe.

It is interesting to note that in the medieval period in Europe there was a general belief that life was getting worse, that mankind was declining from a golden age (Eden?) through silver and brass to iron.   Even earlier, Ovid gave a clear delineation of the ages in the Metamorphoses, from the Golden Age, which “still retained some seed of the celestial force,” through the Age of Silver, when constant springtime was compromised with the addition of the other seasons, to the Age of Bronze, and finally the corrupt Iron Age, when humanity let loose to “Violence and the damned desire of having.”  After this cycle of decline, the population is destroyed in a flood and new men are created out of the earth, and presumably the cycle starts again.  I don’t really know where we are in the current cycle, but “violence and the damned desire of having” sound familiar.  Any rewards or punishments were to be found in another life, in a very real heaven or a very scary hell.  The assumption of “progress” only became common after the Enlightenment.

Americans tend to believe (or say they believe) in an afterlife of some sort (reincarnation counts).  According to a Pew study in 2021, about 73% of Americans believe in heaven but only 62% believe in hell.  There’s optimism for you. More people over 50 believe in heaven and hell than younger people (no surprise there) and more Republicans believe than Democrats.  Maybe that’s why they are not so afraid of an earthly future of global warming and increasing warfare – as they say, “there will be pie in the sky when you die.”

But back to Jung and the idea that believing in an afterlife is an act of psychic hygiene.  Can we make ourselves do it?  As John Lennon inferred, we are past that.   “Imagine there’s no heaven/It’s easy if you try/No hell below us/Above us, only sky.”  Not believing in heaven is “easy;” believing has become very difficult – a little like trying to believe in Santa Claus again.  And yet I understand where Jung is coming from.  In his memoir (recommended) Memories, Dreams, Reflections, Jung has a chapter entitled “Life After Death,” in which he recalls glimpses of eternity that he got as a child and again cautions against ridiculing the therapeutic comfort that believers receive:

Leaving aside the rational arguments against any certainty in these matters, we must not forget that for most people it means a great deal to assume that their lives will have an indefinite continuity beyond their present existence.  They live more sensibly, feel better, and are more at peace. One has centuries. One has an inconceivable period of time at one’s disposal.  What then is the point of this senseless mad rush?

This led me to think about Herman Melville.  In a little-read book Melville titled The Confidence Man (written by the master just after Moby-Dick), one of the characters cautions against forcing old people up against the truth:

“Yes, poor soul,” said the Missourian, gravely eyeing the old man – “yes, it is pitiless in one like me to speak too honestly to one like you.  You are a later sitter-up in this life; past man’s usual bed-time; and truth, though with some it makes a wholesome breakfast, proves to all a supper too hearty.  Hearty food, taken late, gives bad dreams.”

And that is what facing the truths of our world reminds me of – “a supper too hearty.”  Is a belief in an afterlife an answer?  Simone de Beauvoir suggested in The Coming of Age that we all needed a project in old age, we must continue the good fight. Beauvoir says that “there is only one solution if old age is not to be an absurd parody of our former life, and that is to go on pursuing ends that give our existence a meaning – devotion to individuals, to groups or to causes, social, political, intellectual or creative work.  In spite of the moralists’ opinion to the contrary, in old age we should wish still to have passions strong enough to prevent us turning in upon ourselves.”  Yes.  But.  She also says (and all of this is in her conclusion to the book) that it is fairly inevitable that “illusions” will vanish and “one’s zeal for life pass away.”  And where does that leave us?

In this, as in most things, I land in Spinoza’s camp. Spinoza said that we were thinking about eternity in the wrong way; he says that we think of eternity as a matter of time rather than a matter of the moment, of awareness:

If we attend to the common opinion of men, we shall see that they are indeed conscious of the eternity of their mind, but that they confuse it with duration, and attribute it to the imagination, or memory, which they believe remains after death. (Ethics V)

Reminding myself of my own mortality (try the Buddhist Five Recollections daily), helps me do this.  William Blake puts it more poetically:

To see a World in a Grain of Sand

And a Heaven in a Wild Flower

Hold Infinity in the palm of your hand

And Eternity in an hour.

For an example of a very old lady’s momentary heaven, you might try my short story, “Like Heaven.”  For a blog on another aspect of this subject, try, “Retirement, Death, and the Land of Cockaigne.”  And try to put into words what it is you do believe.

An Old Lady Thinks About Population Statistics

One of the “constructive hobbies” that I have taken up in old age is reviving my French.  I have never (despite years of instruction in high school and college) been able to speak it, but I once learned to read it well enough to pass a language requirement for a graduate degree. However, I had long forgotten even the basics, and it has taken Duolingo a couple of years to get me to the point of trying to read/translate texts which interest me.  I started with Candide (a little too challenging), and have stepped back to The Little Prince (just my level).  Reading/translating the text slowly has given me a new appreciation of an old book – but more on that in another blog.

I get distracted easily (you might have noticed), and when the aviator is describing the Earth to the little prince, he says that there are about 2 billion grande personnes (adults) on the planet.  That got me looking up population statistics.  Now, The Little Prince was written in 1943, and there were no good demographic numbers during WWII, but the UN started keeping records after the war, and in 1951, the year I was born, the world population was estimated at 2.5 billion (presumably including children).  In 2024, the same organization estimated the population at 8.1 billion – an increase of 224% in my lifetime.  Compare this with the world population estimates for the nineteenth century, when over 100 years the population only increased by 60%.

The increase in the USA has not been quite that dramatic.  In 1951, there were about 150 million people in the United States; in 2024 the population was hitting 342 million – an increase of 128%.  There seem to be more people everywhere, though the increases are not evenly distributed.  Florida, for example, grew by almost 700% in my lifetime.  Massachusetts, where I currently reside, has only grown about 52% over the same duration.  In our rich country, populations have migrated to warmer climates, shorelines, desirable suburbs.  We all know this.  When I was growing up, my family had a summer place on a large island in Rhode Island.  It was almost a shack – no insulation, no telephone, plywood flooring.  The island was dotted with summer people like us and local fishermen (who lived in stouter dwellings).  Most of the island was shrubs (bayberry and blueberry) and small freshwater ponds.  Now there is not a vacant lot, shacks have been replaced by McMansions, and the freshwater ponds and their diverse habitats have been overrun by invasive species fed by the runoff from lawn treatments.  It is crowded, and it is so very different than it was.  You all know places like this.  It breaks my heart.

Almost nowhere is exempt.  Roads are crowded, tourist destinations are often unbearably swarming, and resources of all kinds are challenged.  Old people feel this particularly, as they can remember when it was otherwise.  Childhood must be very different when there are no wild places to explore.  Along with the increase in population of course, we have also seen an increase in the resources required to fuel a rising standard of living.  And poor Mother Earth is moaning under the weight of so many people. (Disclosure here – my own family is contributing to this problem; we have three children and eight grandchildren.  We are more than replacing ourselves.)

And yet, we have a cohort of people moving into Washington who think that a decrease in the rate of population growth is a problem.  One of them recently tweeted, “population collapse due to low birth rates is a much bigger risk to civilization than global warming.”  This sidesteps the probability that population increases are a major reason for global warming, and also the facts of science, which contradict the hypothesis of “population collapse.”  But these are people who never let science get in the way of fearmongering.

The fact that life expectancy has increased by about 11 years since I was born has contributed not only to the population increases, but also to major changes to age distributions, which create problems in themselves.  Nevertheless, it is hard to imagine that burdening our society, our planet, with an ever-increasing population would have beneficial results.  And if we really want more people in this country, why don’t we let in more immigrants?

Left alone, Nature takes care of overpopulation.  On that island in RI – severed from the mainland except for one small bridge – the rabbit population sometimes grew tremendously fast.  Rabbits everywhere.  Then the foxes would arrive, and the next year we would have no rabbits.  Soon the foxes – without prey – would presumably trot over the bridge and go elsewhere.  Within a year or two, the rabbits would return, and the cycle would continue.  It is not at all clear that Nature will take care of the human overpopulation problem, however.  Or that she will not be thwarted if she tries.

To many of the old, myself included, the world seems too full of people and yet devoid of any real human beings to interact with.  Try calling your doctor’s office.  Real trees have been replaced by phone trees; real people have been replaced by AI.  Housing is scarce and therefore expensive; driving has become onerous – don’t attempt to navigate the highways on either coast of Florida in the winter.  I am not a scientist, but it does not seem to me that we should be worried about increasing our population; I think we should be worrying about the quality of life (not lifestyle) of the people we already have.

Most of my statistics either came from the US census or the UN.  A very good site that compiles these statistics and is considered to be accurate is Worldometer.com.  I apologize for any inaccuracies and will gladly accept any corrections!