himself was an extraordinary man. Born on 9 May 1897 in Washington, D.C., he graduated from Brown University with honours and went on to become a distinguished doctor of medicine, specializing in Roentgenology. At the height of his medical career, he turned to writing as an avocation and was soon being published by such magazines as Atlantic Monthly, Crisis, McClures, American Mercury and Story. A novel, The Walls of Jericho, published in 1928, received high critical praise, and when one adds the success of The Conjure-Man Dies to the list of Fisher’s literary achievements, it is plain that he was at least as talented in writing as he was in the practice of medicine. He died, however, on 26 December 1934, tragically young, and with a brilliantly promising career in letters unfulfilled.
His authorship of The Conjure-Man Dies gave Fisher a lonely distinction. Since the 1860s, when Metta Victor in America and Wilkie Collins in England produced the first formal mystery novels, there had been no Black writer who utilized this technique as a means of literary expression until Fisher came along. After his death there was again a hiatus until the 1960s, when Chester Himes appeared on the scene with his detective stories of Harlem. The time now ripe for it, Himes, an enormously talented writer himself, came to achieve a prestige and financial success from his mystery stories which Fisher could never have conceived.
What adds a special dimension to Fisher’s novel from the present reader’s point of view is the date of its publication, 1932. The African-American experience that year was still basically unchanged from the era of the Reconstruction. The vaunted Harlem Renaissance of the 1920s had not gone below the surface; excellent as some of the literature emerging from it was, there was a strong smell of the dilettante about the movement, largely emanating from the whites who were part of it. And the Great Depression had stopped even the meagre economic life-blood that was left in Black communities from flowing. If life everywhere was hard, life in Harlem came down to a desperate day-by-day struggle for mere survival in a world where the most minimal public works and inadequate welfare payments were only glimmerings on the Rooseveltian horizon, and where the word ‘militant’ was the exclusive property of white-dominated radical organizations.
Under these life-and-death conditions, the ‘Negro’ role, as prescribed by the white world of the 1930s, remained consistent. It was a familiar role, presented to the public by, among other things, the mystery stories of Octavus Roy Cohen in The Saturday Evening Post where the antics of the comically uppity Florian Slappey and his dull-witted, head-scratching cohorts illustrated it so vividly, and by mystery movies where the trusty but terrified and goggle-eyed Black servant could perform it larger than life on the screen.
On the other hand, Black Americans could take what comfort they might from white intellectual and dilettante who, heading in the opposite direction from the arrant racist, sentimentalized Black lives, romanticized their bitter struggle into something delightfully exciting, and, in effect, patted them on the head as one would a pet spaniel. It was ironic and inevitable that neither the racist nor the sentimentalist knew how nicely they were cooperating in the destruction of a people’s identity and individuality by barring the way to the honest exploration and discovery of them. This, of course, is the function of the stereotype, and it matters very little whether the stereotype is that of vicious hound or pet poodle.
The mystery novel of that day, where it dealt with Black people at all, played both angles. They were either servitors or hardboiled crap shooters, take it or leave it. Hardly surprising when one considers that, first, the mystery novel is popular fiction, and popular fiction always tends to cater to popular prejudices, and, second, that the genre itself had, by and large, used as its subjects the White Anglo-Saxon Protestant middle and upper classes, always acknowledging their superiority to the non-WASP world without question.
The classical mysteries written under these conditions were essentially puzzles where the reader was invited to unearth the murderer before the author did so. Their structures were as rigid as those of a Japanese no play, their characters one-dimensional, their styles generally florid, representative of the snob’s idea of Good Writing. A rereading of S. S. Van Dine, most successful mystery writer of that time, will be enlightening to anyone questioning what might seem excessively harsh judgments in the foregoing.
Luckily, in 1930, there crept into this WASP paradise of genteel murder a serpent named Dashiell Hammett. With a background as Pinkerton investigator and pulp writer, with a superb talent for fiction and a highly-developed social conscience, he plucked the apple right out of the tree that year with his his publication of The Maltese Falcon. Suddenly, murder in the mystery novel showed some of the forms it had already demonstrated in such outstanding pulp magazines as Black Mask and Flynn’s. Suddenly it was booted right out of the vicar’s garden and into the gutter, a much more likely setting for it. There was a hard-edged realism to Hammett’s characters and events, a comprehension of the meanness and viciousness of the urban world they inhabited. And his prose, clipped, economical, earthy, broke completely with the sort of overblown style favoured by S. S. Van Dine and his confreres.
It is highly probable that Rudolph Fisher, intrigued by the idea of presenting Harlem, from top to bottom, in a mystery novel that could reach a larger audience than a straight novel, devoted himself to some serious study of what made the books of both Hammett and S. S. Van Dine tick, since both their approaches are clearly evident in The Conjure-Man Dies. Fisher’s extremely complex plotting and his occasionally too-pedantic writing of descriptive and expository passages is in the classical mode. But the characters, their broad range of background, and the handling of dialogue are wholly of Hammett’s realistic school.
Overall, it is clear that Fisher’s own sympathies and interests lie with Hammett, much as he deferred to traditional techniques. Stylistically, if one judges by the descriptive and expository writing in his novel, The Walls of Jericho, it is possible that he was not so much deferring to what he thought the mystery reader demanded as reflecting a background of pre-World War I reading. Every writer is strongly influenced by the reading he most enjoyed in his teens. It is the exceptional writer who, like Fisher, can dispense with its influence even in part.
In either case, there is no question that it is Fisher’s adherence to the new realism which, as in Hammett’s works, invests The Conjure-Man Dies with the qualities of a social document recording a time and a place without seeming to. One is drawn through the book by its story, but emerges at last with much more than that story in mind.
In the end, of course, it is the book itself that must speak for its author. And what one can best do in introducing a book so happily rediscovered after decades of obscurity is only to mark its place in history, and then step aside.
STANLEY ELLIN
New York
This book was first published in New York in 1932 and reflects the society of that time, including racist language that would be considered offensive if used today. It is presented here in full for the sake of historical accuracy.
ENCOUNTERING the bright-lighted gaiety of Harlem’s Seventh Avenue, the frigid midwinter night seemed to relent a little. She had given Battery Park a chill stare and she would undoubtedly freeze the Bronx. But here in this mid-realm of rhythm and laughter she seemed to grow warmer and friendlier, observing, perhaps, that those who dwelt here were mysteriously dark like herself.
Of this favour the Avenue promptly took advantage. Sidewalks barren throughout the cold white day now sprouted life like fields in spring. Along swung boys in camels’ hair beside girls in bunny and muskrat; broad, flat heels clacked, high narrow ones clicked, reluctantly leaving the disgorging theatres or eagerly seeking the voracious dance halls. There was loud jest and louder laughter and the frequent uplifting of merry voices in the moment’s most popular song:
‘I’ll be glad when you’re dead, you rascal you,
I’ll be glad when you’re dead, you rascal you.
What is it that you’ve got
Makes my