Even the dead ask only for justice: not for praise or exoneration. Who dares humiliate the dead with excuses for their living? I hope I may do M— justice; and I hope his restless spirit may be appeased. I do not try to forgive. The living blood knows no forgiving. Only the overweening spirit takes on itself to dole out forgiveness. But Justice is a sacred human right. The overweening spirit pretends to perch above justice. But I am a man, not a spirit, and men with blood that throbs and throbs and throbs can only live at length by being just, can only die in peace if they have justice. Forgiveness gives the whimpering dead no rest. Only deep, true justice.
There is M—’s manuscript then, like a map of the lower places of mankind’s activities. There is the war: foul, foul, unutterably foul. As foul as M— says. Let us make up our minds about it.
It is the only help: to realize, fully, and then make up our minds. The war was foul. As long as I am a man, I say it and assert it, and further I say, as long as I am a man such a war shall never occur again. It shall not, and it shall not. All modern militarism is foul. It shall go. A man I am, and above machines, and it shall go, forever, because I have found it vile, vile, too vile ever to experience again. Cannons shall go. Never again shall trenches be dug. They shall not, for I am a man, and such things are within the power of man, to break and make. I have said it, and as long as blood beats in my veins, I mean it. Blood beats in the veins of many men who mean it as well as I.
Man perhaps must fight. Mars, the great god of war, will be a god forever. Very well. Then if fight you must, fight you shall, and without engines, without machines. Fight if you like, as the Roman fought, with swords and spears, or like the Red Indian, with bows and arrows and knives and war paint. But never again shall you fight with the foul, base, fearful, monstrous machines of war which man invented for the last war. You shall not. The diabolic mechanisms are man’s, and I am a man. Therefore they are mine. And I smash them into oblivion. With every means in my power, except the means of these machines, I smash them into oblivion. I am at war! I, a man, am at war! – with these foul machines and contrivances that men have conjured up. Men have conjured them up. I, a man, will conjure them down again. Won’t I? – but I will! I am not one man, I am many, I am most.
So much for the war! So much for M—’s manuscript. Let it be read. It is not this that will do harm, but sloppy sentiment and cant. Take the bitterness and cleanse the blood.
Now would you believe it, that little scamp M— spent over a hundred pounds of borrowed money during his four months in Malta, when his expenses, he boasted to me, need not have been more than a pound a week, once he got into the little house in Notabile. That is, he spent at least seventy pounds too much. Heaven knows what he did with it, apart from ‘guzzling.’ And this hundred pounds must be paid back in Malta. Which it never will be, unless this manuscript pays it back. Pay the gentleman’s last debts, if no others.
He had to be a gentleman. I didn’t realize till after his death. I never suspected him of royal blood. But there you are, you never know where it will crop out. He was the grandson of an emperor. His mother was the illegitimate daughter of the German Kaiser: D— says, of the old Kaiser Wilhelm I, Don Bernardo says, of Kaiser Frederick Wilhelm, father of the present ex-Kaiser. She was born in Berlin on the 31 October, 1845: and her portrait, by Paul, now hangs in a gallery in Rome. Apparently there had been some injustice against her in Berlin – for she seems once to have been in the highest society there, and to have attended at court. Perhaps she was discreetly banished by Wilhelm II, hence M—’s hatred of that monarch. She lies buried in the Protestant Cemetery in Rome, where she died in 1912, with the words Filia Regis on her tomb. M— adored her, and she him. Part of his failings one can certainly ascribe to the fact that he was an only son, an adored son, in whose veins the mother imagined only royal blood. And she must have thought him so beautiful, poor thing! Ah well, they are both dead. Let us be just and wish them Lethe.
M— himself was born in New York, 7th November, 1876; so at least it says on his passport. He entered the Catholic Church in England in 1902. His father was a Mr L— M—, married to the mother in 1867.
So poor M— had Hohenzollern blood in his veins: close kin to the ex-Kaiser William. Well, that itself excuses him a great deal: because of the cruel illusion of importance manqué, which it must have given him. He never breathed a word of this to me. Yet apparently it is accepted at the monastery, the great monastery which knows most European secrets of any political significance. And for myself, I believe it is true. And if he was a scamp and a treacherous little devil, he had also qualities of nerve and breeding undeniable. He faced his way through that Legion experience: royal nerves dragging themselves through the sewers, without giving way. But alas, for royal blood! Like most other blood, it has gradually gone white, during our spiritual era. Bunches of nerves! And whitish, slightly acid blood. And no bowels of deep compassion and kindliness. Only charity – a little more than kin, and less than kind.
Also – M—! Ich grüsse dich, in der Ewigkeit. Aber hier, im Herzblut, hast du Gift und Leid nachgelassen – to use your own romantic language.
Indians and an Englishman (1922)
Supposing one fell onto the moon, and found them talking English, it would be something the same as falling out of the open world plump down here in the middle of America. ‘Here’ means New Mexico, the Southwest, wild and woolly and artistic and sage-brush desert.
It is all rather like comic opera played with solemn intensity. All the wildness and woolliness and westernity and motor-cars and art and sage and savage are so mixed up, so incongruous, that it is a farce, and everybody knows it. But they refuse to play it as farce. The wild and woolly section insists on being heavily dramatic, bold and bad on purpose; the art insists on being real American and artistic; motor-cars insist on being thrilled, moved to the marrow; highbrows insist on being ecstatic; Mexicans insist on being Mexicans, squeezing the last black drop of macabre joy out of life; and Indians wind themselves in white cotton sheets like Hamlet’s father’s ghost, with a lurking smile.
And here am I, a lone lorn Englishman, tumbled out of the known world of the British Empire onto this stage: for it persists in seeming like a stage to me, and not like the proper world.
Whatever makes a proper world, I don’t know. But surely two elements are necessary: a common purpose and a common sympathy. I can’t see any common purpose. The Indians and Mexicans don’t even seem very keen on dollars. That full moon of a silver dollar doesn’t strike me as overwhelmingly hypnotic out here. As for a common sympathy or understanding, that’s beyond imagining. West is wild and woolly and bad-on-purpose; commerce is a little self-conscious about its own pioneering importance – Pioneers! O Pioneers! – highbrow is bent on getting to the bottom of everything and saving the lost soul down there in the depths; Mexican is bent on being Mexican and not gringo; and the Indian is all the things that all the others aren’t. And so everybody smirks at everybody else, and says tacitly: ‘Go on; you do your little stunt, and I’ll do mine,’ and they’re like the various troupes in a circus, all performing at once, with nobody for Master of Ceremonies.
It seems to me, in this country, everything is taken so damn seriously that nothing remains serious. Nothing is so farcical as insistent drama. Everybody is lurkingly conscious of this. Each section or troupe is quite willing to admit that all the other sections are buffoon stunts. But it itself is the real thing, solemnly bad in its badness, good in its goodness, wild in its wildness, woolly in its woolliness, arty in its artiness, deep in its depths – in a word, earnest.
In such a masquerade of earnestness, a bewildered straggler out of the far-flung British Empire, myself! Don’t let me for a moment pretend to know anything. I know less than nothing. I simply gasp like a bumpkin in a circus ring, with the horse-lady leaping over my head, the Apache war-whooping in my ear, the Mexican staggering under crosses and bumping me as he goes by, the artist whirling colours across my dazzled vision, t
he highbrows solemnly declaiming at me from all the cross-roads. If, dear reader, you, being the audience who has paid to come in, feel that you must take up an attitude to me, let it be one of amused pity.
One has to take sides. First, one must be either pro-Mexican or pro-Indian; then, either art or intellect; then, Republican or Democrat; and so on. But as for me, poor lamb, if I bleat at all in the circus ring, it will be my own shorn lonely bleat of a lamb who’s lost his mother.
The first Indians I really saw were the Apaches in the Apache Reservation of this state. We drove in a motor-car, across desert and mesa, down cañons and up divides and along arroyos and so forth, two days, till at afternoon our two Indian men ran the car aside from the trail and sat under the pine tree to comb their long black hair and roll it into the two roll-plaits that hang in front of their shoulders, and put on all their silver-and-turquoise jewellery and their best blankets: because we were nearly there. On the trail were horsemen passing, and wagons with Ute Indians and Navajos.
‘De donde viene Usted?’ …
We came at dusk from the high shallows and saw on a low crest the points of Indian tents, the tepees, and smoke, and silhouettes of tethered horses and blanketed figures moving. In the shadow a rider was following a flock of white goats that flowed like water. The car ran to the top of the crest, and there was a hollow basin with a lake in the distance, pale in the dying light. And this shallow upland basin, dotted with Indian tents, and the fires flickering in front, and crouching blanketed figures, and horsemen crossing the dusk from tent to tent, horsemen in big steeple hats sitting glued on their ponies, and bells tinkling, and dogs yapping, and tilted wagons trailing in on the trail below, and a smell of wood-smoke and of cooking, and wagons coming in from far off, and tents pricking on the ridge of the round vallum, and horsemen dipping down and emerging again, and more red sparks of fires glittering, and crouching bundles of women’s figures squatting at a fire before a little tent made of boughs, and little girls in full petticoats hovering, and wild barefoot boys throwing bones at thin-tailed dogs, and tents away in the distance, in the growing dark, on the slopes, and the trail crossing the floor of the hollows in the low dusk.
There you had it all, as in the hollow of your hand. And to my heart, born in England and kindled with Fenimore Cooper, it wasn’t the wild and woolly West, it was the nomad nations gathering still in the continent of hemlock trees and prairies. The Apaches came and talked to us, in their steeple black hats and plaits wrapped with beaver fur, and their silver and beads and turquoise. Some talked strong American, and some talked only Spanish. And they had strange lines in their faces.
The two kivas, the rings of cut aspen trees stuck in the ground like the walls of a big hut of living trees, were on the plain, at either end of the race-track. And as the sun went down, the drums began to beat, the drums with their strong-weak, strong-weak pulse that beat on the plasm of one’s tissue. The car slid down to the south kiva. Two elderly men held the drum, and danced the pàt-pat, pàt-pat quick beat on flat feet, like birds that move from the feet only, and sang with wide mouths: Hie! Hie! Hie! Hy-a! Hy-a! Hy-a! Hie! Hie! Hie! Ay-away-away-a! Strange dark faces with wide, shouting mouths and rows of small, close-set teeth, and strange lines on the faces, part ecstasy, part mockery, part humorous, part devilish, and the strange, calling, summoning sound in a wild song-shout, to the thud-thud of the drum. Answer of the same from the other kiva, as of a challenge accepted. And from the gathering darkness around, men drifting slowly in, each carrying an aspen twig, each joining to cluster close in two rows upon the drum, holding each his aspen twig inwards, their faces all together, mouths all open in the song-shout, and all of them all the time going on the two feet, pàt-pat, pàt-pat, to the thud-thud of the drum and the strange, plangent yell of the chant, edging inch by inch, pàt-pat, pàt-pat, pàt-pat, sideways in a cluster along the track, towards the distant cluster of the challengers from the other kiva, who were sing-shouting and edging onwards, sideways, in the dusk, their faces all together, their leaves all inwards, towards the drum, and their feet going pàt-pat, pàt-pat on the dust, with their buttocks stuck out a little, faces all inwards, shouting open-mouthed to the drum, and half laughing, half mocking, half devilment, half fun. Hie! Hie! Hie! Hie-away-awaya! The strange yell, song, shout rising so lonely in the dusk, as if pine trees could suddenly, shaggily sing. Almost a pre-animal sound, full of triumph in life, and devilment against other life, and mockery, and humorousness, and the pàt-pat, pàt-pat of the rhythm. Sometimes more youths coming up, and as they draw near laughing, they give the war-whoop, like a turkey giving a startled shriek and then gobble-gobbling with laughter – Ugh! – the shriek half laughter, then the gobble-gobble-gobble like a great demoniac chuckle. The chuckle in the war-whoop. – They produce the gobble from the deeps of the stomach, and say it makes them feel good.
Listening, an acute sadness, and a nostalgia, unbearably yearning for something, and a sickness of the soul came over me. The gobble-gobble chuckle in the whoop surprised me in my very tissues. Then I got used to it, and could hear in it the humanness, the playfulness, and then, beyond that, the mockery and the diabolical, pre-human, pine-tree fun of cutting dusky throats and letting the blood spurt out unconfined. Gobble-agobble-agobble, the unconfined loose blood, gobble-agobble, the dead, mutilated lump, gobble-agobble-agobble, the fun, the greatest man-fun. The war-whoop!
So I felt. I may have been all wrong, and other folk may feel much more natural and reasonable things. But so I felt. And the sadness and the nostalgia of the song-calling, and the resinous continent of pine trees and turkeys, the feet of birds treading a dance, far off, when man was dusky and not individualized.
I am no ethnologist. The point is, what is the feeling that passes from an Indian to me, when we meet? We are both men, but how do we feel together? I shall never forget that first evening when I first came into contact with Red Men, away in the Apache country. It was not what I had thought it would be. It was something of a shock. Again something in my soul broke down, letting in a bitterer dark, a pungent awakening to the lost past, old darkness, new terror, new root-griefs, old root-richnesses.
The Apaches have a cult of water-hatred; they never wash flesh or rag. So never in my life have I smelt such an unbearable sulphur-human smell as comes from them when they cluster: a smell that takes the breath from the nostrils.
We drove the car away half a mile or more, back from the Apache hollow, to a lonely ridge, where we pitched camp under pine trees. Our two Indians made the fire, dragged in wood, then wrapped themselves in their best blankets and went off to the tepees of their friends. The night was cold and starry.
After supper I wrapped myself in a red serape up to the nose, and went down alone to the Apache encampment. It is good, on a chilly night in a strange country, to be wrapped almost to the eyes in a good Navajo blanket. Then you feel warm inside yourself, and as good as invisible, and the dark air thick with enemies. So I stumbled on, startling the hobbled horses that jerked aside from me. Reaching the rim-crest one saw many fires burning in red spots round the slopes of the hollow, and against the fires many crouching figures. Dogs barked, a baby cried from a bough shelter, there was a queer low crackle of voices. So I stumbled alone over the ditches and past the tents, down to the kiva. Just near was a shelter with a big fire in front, and a man, an Indian, selling drinks, no doubt Budweiser beer and grape-juice, non-intoxicants. Cowboys in chaps and big hats were drinking too, and one screechy, ungentle cowgirl in khaki. So I went on in the dark up the opposite slope. The dark Indians passing in the night peered at me. The air was full of a sort of sportiveness, playfulness, that had a jeering, malevolent vibration in it, to my fancy. As if this play were another kind of harmless-harmful warfare, overbearing. Just the antithesis of what I understand by jolliness: ridicule. Comic sort of bullying. No jolly, free laughter. Yet a great deal of laughter. But with a sort of gibe in it.
This, of course, may just be the limitation of my European fancy.
But that was my feeling. One felt a stress of will, of human wills, in the dark air, gibing even in the comic laughter. And a sort of unconscious animosity.
Again a sound of a drum down below, so again I stumbled down to the kiva. A bunch of young men were clustered – seven or eight round a drum, and standing with their faces together, loudly and mockingly singing the song-yells, some of them treading the pàt-pat, some not bothering. Just behind was the blazing fire and the open shelter of the drink-tent, with Indians in tall black hats and long plaits in front of their shoulders, and bead-braided waistcoats, and hands in their pockets; some swathed in sheets, some in brilliant blankets, and all grinning, laughing. The cowboys with big spurs still there, horses’ bridles trailing, and cowgirl screeching her laugh. One felt an inevitable silent gibing, animosity in each group, one for the other. At the same time, an absolute avoidance of any evidence of this.
The young men round the drum died out and started again. As they died out, the strange uplifted voice in the kiva was heard. It seemed to me the outside drumming and singing served to cover the voice within the kiva.
The kiva of young green trees was just near, two paces only. On the ground outside, boughs and twigs were strewn round to prevent anyone’s coming close to the enclosure. Within was the firelight. And one could see through the green of the leaf-screen, men round a fire inside there, and one old man, the same old man always facing the open entrance, the fire between him and it. Other Indians sat in a circle, of which he was the key. The old man had his dark face lifted, his head bare, his two plaits falling on his shoulders. His close-shutting Indian lips were drawn open, his eyes were as if half-veiled, as he went on and on, on and on, in a distinct, plangent, recitative voice, male and yet strangely far-off and plaintive, reciting, reciting, reciting like a somnambulist, telling, no doubt, the history of the tribe interwoven with the gods. Other Apaches sat round the fire. Those nearest the old teller were stationary, though one chewed gum all the time and one ate bread-cake and others lit cigarettes. Those nearer the entrance rose after a time, restless. At first some strolled in, stood a minute, then strolled out, desultory. But as the night went on, the ring round the fire inside the wall of green young trees was complete, all squatting on the ground, the old man with the lifted face and parted lips and half-unseeing eyes going on and on, across the fire. Some men stood lounging with the half self-conscious ease of the Indian behind the seated men. They lit cigarettes. Some drifted out. Another filtered in. I stood wrapped in my blanket in the cold night, at some little distance from the entrance, looking on.
Life with a Capital L Page 18
