The Vena Cava

1

In anatomical terms, if Beirut is the heart of Lebanon, then Hamra is its vena cava – more precisely, the superior vena cava, which is the vein that carries the deoxygenated blood from your head and the rest of your upper body back to your heart.

2

Suppose I was a surgeon and Lebanon was the anesthetized body of a beautiful woman spread on a cold operating table, unconscious and at the mercy of infinite impossibilities.

On the strength of the absurd, I’d let you in the operating room, help you put on a disposable face mask to filter your cheap whisky breath, and I’d cut her open right in front of you to show you Hamra Street.

“There’s a pair of surgical gloves on the instrument table,” I’d tell you, inviting you to put them on.

I’d let you touch the still-beating heart of the sleeping beauty, and then, pointing at the vein with the scalpel I used to cut her open, I’d show you Hamra Street, the superior vena cava.

“Hamra Street is the most vital vein of Lebanon,” I’d explain to you as if you were my intern. “When it fails, the death of Lebanon becomes inevitable.”

Hearing this, you’d remove your face mask, pull out a cigarette pack from your pocket, and light a cigarette. Smoking meditatively, you’d devour the sleeping beauty with your eyes and then look at me and smile.

“Thanks for letting me in,” you’d say. “How about a smoke?”

“Yes, please.”

We always wanted to steal the heart of the same woman together, and that’s what we’d be doing then. You’d be loving it.

“Just look at how beautiful she is,” one of us would say.

We’d lock the door of the operating room, we’d calmly smoke our cigarettes, and then we’d cut her heart out.

“Open this door right now!” some old, balding doctor would shout from the other side. He’d be surrounded by a flock of mildly fuckable nurses as well as unfuckable ones. “I will fuck your mothers’ pussies,” the balding doctor would proceed to shout in Arabic. “You don’t know what you’re doing! Open this door! You’ll go to prison for this.”

But we’d never answer. We’d laugh. We’d play catch with the woman’s heart until our arrest.

3

The bartender places the pints on the bar top in front of us and goes to get us some nuts.

He breaks my reverie. The operating room and the anesthetized body of the beautiful woman evaporate. I’m back in the real world, having a conversation with you.

“There was a time when we could befriend the bartenders,” you say. “This was back when we were younger, and they were the same age as us.”

“But now,” I stretch your statement, “they’re much younger than us, and having conversations with them, even small talk, is a chore.”

“It’s like everything around us has been replaced, and only we stayed the same,” you say.

I quote from Turgenev’s Fathers and Sons: “As it is, I, like yourself, am on the shelf.”

You notice I’m citing from the book we read aloud in your room the other day, so you welcome it with a hearty laugh, and you continue what I started. You say, “Yes, brother. Clearly, it is time that we ordered our tombstones and folded our hands upon our breasts.”

We are both bearded thirty-six-year-olds with yellowed teeth acting like we’re twenty-six.

We empty many pints and fill our beer bellies with beer.

We eat a lot of nuts, and we don’t wash our hands.

While we’re paying the bill, you quote from Fathers and Sons again: “Children, is love an empirical sentiment?”

You don’t just say it; no, you perform it: “Children, is love an empirical sentiment?”

“What?” the bartender asks.

“Nothing,” you say. “I was quoting from a book.”

We’re drunk. We’re very drunk.

In an infinite universe, our planet circles around the only sun whose warmth we’ve ever felt.

The rest of the stars are fantasies. Some of them are dead dreams. They’ve been dead for millions of years. They are nothing but glimmers from the past.

I can feel the world spinning.

Blurry vision.

Murky thoughts.

“You’re good?” you ask. “Are you okay, my man?”

“I’ll be fine,” I say. “I shouldn’t have had that last pint.”

We walk. We talk. A strong wind blows, and it’s suddenly much colder now. The only sun whose warmth we’ve ever felt has sunk into the sea. And the moon is there, watching us zigzag our way to your car. It’s an ugly sedan from the 90s, and you’ll be driving it drunk like you always do.

“In the name of the Father, the Son, and the Holy Ghost,” I say, and I make the sign of the cross before I get in the car.

I’m an atheist, but you’re a horrible driver. When you drive, it’s God who gets us home safe.

4

“Park here,” I say. “I need to puke.”

“You’re growing old,” you say.

“I shall wear the bottoms of my trousers rolled.”

You make a U-turn somewhere and park on the side of the road.

The corniche.

I can hear the waves of our beloved Mediterranean Sea crashing. The wind keeps getting stronger. The moon and the stars are gone. Where did they go? It’s raining hard, and I’m puking. This is the worst part of the night, but I embrace it like a brave stoic.

On my knees, under a palm tree, I puke half of the pints I’ve drunk while you wait for me in the car.

When I get back in the car, I’m soaking wet.

I look like a wet street dog.

“Do you want me to drive you home, or do you want to grab a shawarma?” you ask.

I say, “Shawarma.”

5

“Park here,” I say. “I need to puke.”

I puke into a trash can.

I think I’m dying.

I don’t know where I am, but it feels like I’m a blood cell passing through the superior vena cava, flowing towards the heart.

There was a time when I wanted to be a surgeon. There was a time when our dreams pulled us towards them like magnets, and our spirits surrendered to their intoxicating gravitational pull. We thought that we were being pulled towards them, that our happiness was inevitable, that it was only a matter of time. Our dreams were mistaken for our fates.

“Let me take you home,” you say.

“Fuck you,” I say. “Let’s grab a beer.”

You drive me home instead, and I wake up the next day with a hangover to live the life I never planned for.

July 11, 2024: Last Night’s Headstone

Another unplanned hangover.

This hangover is the headstone of last night’s “Let’s have another round of beer” loop. (And don’t forget the tequila shots.) Imagine three men in their mid-thirties talking about the dos and don’ts of pregnancy over a beer, or two, or three, or that last number that comes before “I lost count how many beers we had.” That’s how ridiculous last night was. If the conversation we had suddenly appeared in a movie, I’d stop watching the movie. You should’ve been there to see us talk like experts, like a bunch of wasted obstetricians. What were we trying to prove? And, most importantly, now that I’m thinking about it, who won? 

Overall, I blame the tequila shots (that I really wanted to drink). But it was a good night nonetheless. It really was. On last night’s headstone, we can boastfully carve the epitaph: “We did what we wanted to do,” i.e., we had another round of beer ad infinitum

Sisyphus Brings Happiness to the Working-Class Man: Notes and Quotes from A Happy Death by Albert Camus

In The Myth of Sisyphus, Albert Camus writes that “all great deeds and all great thoughts have a ridiculous beginning.” This is what I have in mind when I read A Happy Death, which I consider to be the ridiculous beginning of his later works, especially The Stranger and The Myth of Sisyphus.

Summary of Albert Camus’s A Happy Death

A Happy Death is a short novel by Camus that was published posthumously in 1971, 11 years after the author’s death. It is about a man actively chasing happiness. His name is Patrice Mersault. He is driven by his will to happiness, and he is prepared to do anything to attain his goal, even kill. He believes that once he has time and money, he can finally be happy. The day-to-day stuff, like his work, is keeping him from actualizing his happiness. He wants to be free. Mersault says vehemently, “I have my life to earn. My work — those eight hours a day other people can stand — my work keeps me from doing it.” (And isn’t this, at least subconsciously, the hypothesis of Everyman? Everyone I’ve ever met who works a traditional nine-to-five job has a plan or a dream to become a free man one day. These men can (or will) only be happy when they have enough money to finally own themselves, when they become free to spend their time and energy the way they desire. But the majority of these men are money worshippers who lack faith. They pray but don’t believe. They are not willing to do everything to be free; they can stand the “eight hours a day” and, therefore, will never be free.) Mersault’s “will to happiness” leads him to kill a rich man and take his money, which enables him to live a happy life. “Like warm dough being squeezed and kneaded, all he wanted was to hold his life between his hands.” And he gets what he wants.

(Patrice Mersault is a go-getter who can be gently compared to Daniel Lugo from Pain & Gain, the 2013 movie directed by Michael Bay, in which a gang of bodybuilders spoil themselves with the riches of a man (they think) they killed.)

We can summarize A Happy Death as follows: the protagonist wants to be happy but doesn’t have the means (time and money), so he kills a rich man, takes his money, and basically opts for an early retirement. He takes regular swims and long walks along the beach and spends a lot of time with women. He builds a happiness routine and, at one point, talking to one of his girlfriends, he says, “Yes, I’m happy, in human terms.” And, of course, the book ends with Mersault’s death, which is — the title of the book — a happy death.

The Working Class Man’s Fantasy

What is A Happy Death? It is the working-class man’s fantasy: you’re suddenly rich (because you won the lottery or robbed a bank or whatever), and now you can do whatever the hell you want. You don’t have to sell your time anymore. You don’t have to work. You can now exit the matrix. You are finally free.

One character called Celeste, although he is a restaurant owner and not technically a working-class man, when he is asked what he would do if he suddenly got a lot of money, says, “I’d buy myself a hut out in the country, I’d put some glue in my navel and I’d stick a flag in there. Then I’d wait to see which way the wind was blowing.” Although he is being funny, isn’t what he is saying the big dream a lot of us share? Being (financially) independent, being (absolutely) free, et cetera.

Yes, it is the dream, but it’s also a mistake.

For the mistake is thinking that that quantity of experiences depends on the circumstances of our life when it depends solely on us. Here we have to be over simple. To two men living the same number of years, the world always provides the same sum of experiences. It is up to us to be conscious of them. Being aware of one’s life, one’s revolt, one’s freedom, and to the maximum, is living, and to the maximum.

— Albert Camus, The Myth of Sisyphus

Sisyphus Brings Happiness to the Working-Class Man

Patrice Mersault has “become aware of the essential and immoral truth that money is one of the surest and swiftest means of acquiring one’s dignity.” Money is the means by which one actualizes his inner self, i.e., externalizes it to make it part of the physical world.

In his book on identity called Identity: Contemporary Identity Politics and the Struggle for Recognition, Francis Fukuyama writes:

The foundations of identity were laid with the perception of a disjunction between one’s inside and one’s outside. Individuals come to believe that they have a true or authentic identity hiding within themselves that is somehow at odds with the role they are assigned by their surrounding society.

And to clarify it further, Fukuyama adds: “Oftentimes an individual may not understand who that inner self really is, but has only the vague feeling that he or she is being forced to live a lie.”

Mersault felt like he was being forced to live a lie. “My work keeps me from doing it,” he says. His work keeps him from earning his life, and the only way to actualize his inner self, to unchain his “will to happiness,” is by acquiring money.

In the first part of the book, in a conversation with Zagreus (the rich man Mersault ends up killing), we observe how lost Mersault is. Like many of us who nurse pints of beer in bars after working hours, he feels trapped and doesn’t know what to do. He says, “I feel like getting married, or committing suicide, or else subscribing to L’Illustration. Something desperate, you know.” Zagreus smiles and blames it on Mersault’s poverty. Then Zagreus compares himself to Mersault. Zagreus has all the resources, but he is crippled and cannot enjoy life. Mersault, on the other hand, is his opposite: he has the body to enjoy life but not the resources. “Your one duty is to live and be happy,” Zagreus tells Mersault, and the latter laughs. He says he cannot do that because of his eight-hour shifts and that it would be different if he were free. And here, it becomes crystal clear for us readers why Mersault ends up killing Zagreus to take his money and why it is “okay” to kill Zagreus (because he cannot live anyway).

But is being financially free a prerequisite to happiness? That is the question we need to ask after reading A Happy Death. Can the man who sells his time for money — the employee — never be happy? If so, then happiness is not accessible to the working-class man, not even to the middle-class man. Only the millionaire or the billionaire who chooses to abandon the business world can be free and, therefore, happy. That’s what we conclude from reading A Happy Death. In The Myth of Sisyphus, however, Camus changes everything. He writes, “One must imagine Sisyphus happy.” This is the sentence that undermines A Happy Death. When we are allowed to imagine Sisyphus — “the futile laborer of the underworld” — happy, we can finally also see that the working-class man can eventually attain happiness.

Of course, this does not mean that we must cease rebelling. It does not mean we must stupidly embrace (fake) stoicism. It does not mean that we must surrender our freedom. But maybe we’ll talk about this another time… I will give you the quotes now and go crack open a cold one.

Quotes from A Happy Death by Albert Camus

In this flowering of air, this fertility of the heavens, it seemed as if a man’s one duty was to live and be happy.

— Albert Camus, A Happy Death

‘Only it takes time to be happy. A lot of time. Happiness, too, is a long patience. And in almost every case, we use up our lives making money, when we should be using our money to gain time.’

— Albert Camus, A Happy Death

‘Don’t think I’m saying that money makes happiness. I only mean that for a certain class of beings happiness is possible, provided they have time, and that having money is a way of being free of money.’

— Albert Camus, A Happy Death

He knew now that it was his own will to happiness which must make the next move. But if it was to do so, he realized that he must submit to time, that to come to terms with time was at once the most magnificent and the most dangerous of experiments. Idleness is fatal only to the mediocre.

— Albert Camus, A Happy Death

There must be a minimum of ignorance in order to perfect a life in happiness. Those who lack such a thing must set about acquiring it: unintelligence must be earned.

— Albert Camus, A Happy Death