Balzac may have worked through the night, “fueled by innumerable cups of black coffee,” but night owls are frowned upon at large. As Anne Fadiman wrote in “At Large and At Small”:
The owl’s reputation may be beyond salvation. Who gets up early? Farmers, bakers, doctors. Who stays up late? Muggers, streetwalkers, cat burglars. It’s assumed that if you’re sneaking around after midnight, you must have something to hide. Night is the time of goblins, ghouls, vampires, zombies, witches, warlocks, demons, wraiths, fiends, banshees, poltergeists, werefolk, bogeymen, and things that go bump. (It is also the time of fairies and angels, but, like many comforting things, they are all too easily crowded out of the imagination. The nightmare trumps the pleasant dream.) Night, like winter, is a metaphor for death: one does not say “the dead of morning” or “the dead of spring.” In a strange and tenebrous book called “Night” (which every lark should be forced to read, preferably by moonlight), the British cynic A Alvarez (an owl) points out, glumly, that Christ is known as the Light of the World and Satan as the Prince of Darkness. With such a powerful pro-lark tradition arrayed against us, must we owls be forever condemned to the infernal regions—which, despite their inextinguishable flames, are always described as dark?
I was reminded of Fadiman’s essay when I read Deepa Ranganathan’s piece in Slate, “Can a Night Owl Become a Morning Person?” In my case, the answer would be a resolute no. If I need to be awake at seven in the morning, I stay up, for that is easier than waking up at that undemonly hour, and I find that my best work, such as it pitifully is, is done at night. Like now, when it’s almost 2 am.
So what am I doing writing this post? Bye.