For, of course, just as there are many men in the world, there are many masculine theories of what women should be. But men run to type, and it is the type, not the individual, that produces the theory, or ‘ideal’ of woman. Those very grasping gentry, the Romans, produced a theory or ideal of the matron, which fitted in very nicely with the Roman property lust. ‘Cæsar’s wife should be above suspicion.’ – So Cæsar wife kindly proceeded to be above it, no matter how for below it the Cæsar fell. Later gentlemen like Nero produced the ‘fast’ theory of woman, and later ladies were fast enough for everybody. Dante arrived with a chaste and untouched Beatrice, and chaste and untouched Beatrices began to march self-importantly through the centuries. The Renaissance discovered the learned woman, and learned women buzzed mildly into verse and prose. Dickens invented the child-wife, so child-wives have swarmed ever since. He also fished out his version of the chaste Beatrice, a chaste but marriageable Agnes. George Eliot imitated this pattern, and it became confirmed. The noble woman, the pure spouse, the devoted mother took the field, and was simply worked to death. Our own poor mothers were this sort. So we younger men, having been a bit frightened of our noble mothers, tended to revert to the child-wife. We weren’t very inventive. Only the child-wife must be a boyish little thing – that was the new touch we added. Because young men are definitely frightened of the real female. She’s too risky a quantity. She is too untidy, like David’s Dora. No, let her be a boyish little thing, it’s safer. So a boyish little thing she is.
There are, of course, other types. Capable men produce the capable woman ideal. Doctors produce the capable nurse. Business men produce the capable secretary. And so you get all sorts. You can produce the masculine sense of honour (whatever that highly mysterious quantity may be) in women, if you want to.
There is, also, the eternal secret ideal of men – the prostitute. Lots of women live up to this idea: just because men want them to.
And so, poor woman, destiny makes away with her. It isn’t that she hasn’t got a mind – she has. She’s got everything that man has. The only difference is that she asks for a pattern. Give me a pattern to follow! That will always be woman’s cry. Unless of course she has already chosen her pattern quite young, then she will declare she is herself absolutely, and no man’s idea of women has any influence over her.
Now the real tragedy is not that women ask and must ask for a pattern of womanhood. The tragedy is not, even, that men give them such abominable patterns, child-wives, little-boy-baby-face-girls, perfect secretaries, noble spouses, self-sacrificing mothers, pure women who bring forth children in virgin coldness, prostitutes who just make themselves low, to please the men; all the atrocious patterns of womanhood that men have supplied to woman; patterns all perverted from any real natural fulness of a human being. Man is willing to accept woman as an equal, as a man in skirts, as an angel, a devil, a baby-face, a machine, an instrument, a bosom, a womb, a pair of legs, a servant, an encyclopædia, an ideal or an obscenity; the one thing he won’t accept her as is a human being, a real human being of the feminine sex.
And, of course, women love living up to strange patterns, weird patterns – the more uncanny the better. What could be more uncanny than the present pattern of the Eton-boy girl with flower-like artificial complexion? It is just weird. And for its very weirdness women like living up to it. What can be more gruesome than the little-boy-baby-face pattern? Yet the girls take it on with avidity.
But even that isn’t the real root of the tragedy. The absurdity, and often, as in the Dante-Beatrice business, the inhuman nastiness of the pattern – for Beatrice had to go on being chaste and untouched all her life, according to Dante’s pattern, while Dante had a cosy wife and kids at home – even that isn’t the worst of it. The worst of it is, as soon as a woman has really lived up to the man’s pattern, the man dislikes her for it. There is intense secret dislike for the Eton-young-man girl, among the boys, now that she is actually produced. Of course, she’s very nice to show in public, absolutely the thing. But the very young men who have brought about her production detest her in private and in their private hearts are appalled by her.
When it comes to marrying, the pattern goes all to pieces. The boy marries the Eton-boy girl, and instantly he hates the type. Instantly his mind begins to play hysterically with all the other types, noble Agneses, chaste Beatrices, clinging Doras and lurid filles de joie. He is in a wild welter of confusion. Whatever pattern the poor woman tries to live up to; he’ll want another. And that’s the condition of modern marriage.
Modern woman isn’t really a fool. But modern man is. That seems to me the only plain way of putting it. The modern man is a fool, and the modern young man a prize fool. He makes a greater mess of his women than men have ever made. Because he absolutely doesn’t know what he wants her to be. We shall see the changes in the woman-pattern follow one another fast and furious now, because the young men hysterically don’t know what they want. Two years hence women may be in crinolines – there was a pattern for you! – or a bead flap, like naked negresses in mid-Africa – or they may be wearing brass armour, or the uniform of the Horse Guards. They may be anything. Because the young men are off their heads, and don’t know what they want.
The women aren’t fools, but they must live up to some pattern or other. They know the men are fools. They don’t really respect the pattern. Yet a pattern they must have, or they can’t exist.
Women are not fools. They have their own logic, even if it’s not the masculine sort. Women have the logic of emotion, men have the logic of reason. It only works differently.
And the woman never really loses it. She may spend years living up to a masculine pattern. But in the end, the strange and terrible logic of emotion will work out the smashing of that pattern, if it has not been emotionally satisfactory. This is the partial explanation of the astonishing changes in women. For years they go on being chaste Beatrices or child-wives. Then on a sudden – bash! The chaste Beatrice becomes something quite different, the child-wife becomes a roaring lioness! The pattern didn’t suffice, emotionally.
Whereas men are fools. They are based on a logic of reason, or are supposed to be. And then they go and behave, especially with regard to women, in a more-than-feminine unreasonableness. They spend years training up the little-boy-baby-face type, till they’ve got her perfect. Then the moment they marry her, they want something else. Oh, beware, young women, of the young men who adore you! The moment they’ve got you they’ll want something utterly different. The moment they marry the little-boy-baby face, instantly they begin to pine for the noble Agnes, pure and majestic, or the infinite mother with deep bosom of consolation, or the perfect business woman, or the lurid prostitute on black silk sheets: or, most idiotic of all, a combination of all the lot of them at once. And that is the logic of reason! When it comes to women, modern men are idiots. They don’t know what they want, and so they never want, permanently, what they get. They want a cream cake that is at the same time ham and eggs and at the same time porridge. They are fools. If only women weren’t bound by fate to play up to them!
For the fact of life is that women must play up to man’s pattern. And she only gives her best to a man when he gives her a satisfactory pattern to play up to. But today, with a stock of ready-made, worn-out idiotic patterns to live up to, what can women give to men but the trashy side of their emotions? What could a woman possibly give to a man who wanted her to be a boy-baby face? What could she possibly give him but the dribblings of an idiot? – And, because women aren’t fools, and aren’t fooled even for very long at a time, she gives him some nasty cruel digs with her claws, and makes him cry for mother dear! – abruptly changing his pattern.
Bah! men are fools. If they want anything from women, let them give women a decent, satisfying idea of womanhood – not these trick patterns of washed-out idiots.
New Mexico (1928)
Superficially, the world has become small and known. Poor little globe of earth, the tourists trot round you as
easily as they trot round the Bois or round Central Park. There is no mystery left, we’ve been there, we’ve seen it, we know all about it. We’ve done the globe, and the globe is done.
This is quite true, superficially. On the superficies, horizontally, we’ve been everywhere and done everything, we know all about it. Yet the more we know, superficially, the less we penetrate, vertically. It’s all very well skimming across the surface of the ocean, and saying you know all about the sea. There still remain the terrifying under-deeps, of which we have utterly no experience.
The same is true of land travel. We skim along, we get there, we see it all, we’ve done it all. And as a rule, we never once go through the curious film which railroads, ships, motor-cars, and hotels stretch over the surface of the whole earth. Peking is just the same as New York, with a few different things to look at; rather more Chinese about, etc. Poor creatures that we are, we crave for experience, yet we are like flies that crawl on the pure and transparent mucous-paper in which the world like a bon-bon is wrapped so carefully that we can never get at it, though we see it there all the time as we move about it, apparently in contact, yet actually as far removed as if it were the moon.
As a matter of fact, our great-grandfathers, who never went anywhere, in actuality had more experience of the world than we have, who have seen everything. When they listened to a lecture with lantern-slides, they really held their breath before the unknown, as they sat in the village school-room. We, bowling along in a rickshaw in Ceylon, say to ourselves: ‘It’s very much what you’d expect.’ We really know it all.
We are mistaken. The know-it-all state of mind is just the result of being outside the mucous-paper wrapping of civilization. Underneath is everything we don’t know and are afraid of knowing.
I realized this with shattering force when I went to New Mexico.
New Mexico, one of the United States, part of the USA. New Mexico, the picturesque reservation and playground of the eastern states, very romantic, old Spanish, Red Indian, desert mesas, pueblos, cowboys, penitentes, all that film-stuff. Very nice, the great South-West, put on a sombrero and knot a red kerchief round your neck, to go out in the great free spaces!
That is New Mexico wrapped in the absolutely hygienic and shiny mucous-paper of our trite civilization. That is the New Mexico known to most of the Americans who know it at all. But break through the shiny sterilized wrapping, and actually touch the country, and you will never be the same again.
I think New Mexico was the greatest experience from the outside world that I have ever had. It certainly changed me for ever. Curious as it may sound, it was New Mexico that liberated me from the present era of civilization, the great era of material and mechanical development. Months spent in holy Kandy, in Ceylon, the holy of holies of southern Buddhism, had not touched the great psyche of materialism and idealism which dominated me. And years, even in the exquisite beauty of Sicily, right among the old Greek paganism that still lives there, had not shattered the essential Christianity on which my character was established. Australia was a sort of dream or trance, like being under a spell, the self remaining unchanged, so long as the trance did not last too long. Tahiti, in a mere glimpse, repelled me: and so did California, after a stay of a few weeks. There seemed a strange brutality in the spirit of the western coast, and I felt: O, let me get away!
But the moment I saw the brilliant, proud morning shine high up over the deserts of Santa Fé, something stood still in my soul, and I started to attend. There was a certain magnificence in the high-up day, a certain eagle-like royalty, so different from the equally pure, equally pristine and lovely morning of Australia, which is so soft, so utterly pure in its softness, and betrayed by green parrot flying. But in the lovely morning of Australia one went into a dream. In the magnificent fierce morning of New Mexico one sprang awake, a new part of the soul woke up suddenly, and the old world gave way to a new.
There are all kinds of beauty in the world, thank God, though ugliness is homogeneous. How lovely is Sicily, with Calabria across the sea like an opal, and Etna with her snow in a world above and beyond! How lovely is Tuscany, with little red tulips wild among the corn: or bluebells at dusk in England, or mimosa in clouds of pure yellow among the grey-green dun foliage of Australia, under a soft, blue, unbreathed sky! But for a greatness of beauty I have never experienced anything like New Mexico. All those mornings when I went with a hoe along the ditch to the Cañon, at the ranch, and stood, in the fierce, proud silence of the Rockies, on their foothills, to look far over the desert to the blue mountains away in Arizona, blue as chalcedony, with the sage-brush desert sweeping grey-blue in between, dotted with tiny cube-crystals of houses, the vast amphitheatre of lofty, indomitable desert, sweeping round to the ponderous Sangre de Cristo, mountains on the east, and coming up flush at the pine-dotted foot-hills of the Rockies! What splendour! Only the tawny eagle could really sail out into the splendour of it all. Leo Stein once wrote to me: It is the most æsthetically-satisfying landscape I know. To me it was much more than that. It had a splendid silent terror, and a vast far-and-wide magnificence which made it way beyond mere æsthetic appreciation. Never is the light more pure and overweening than there, arching with a royalty almost cruel over the hollow, uptilted world. For it is curious that the land which has produced modern political democracy at its highest pitch should give one the greatest sense of overweening, terrible proudness and mercilessness: but so beautiful, God! so beautiful! Those that have spent morning after morning alone there pitched among the pines above the great proud world of desert will know, almost unbearably how beautiful it is, how clear and unquestioned is the might of the day. Just day itself is tremendous there. It is so easy to understand that the Aztecs gave hearts of men to the sun. For the sun is not merely hot or scorching, not at all. It is of a brilliant and unchallengeable purity and haughty serenity which would make one sacrifice the heart to it. Ah, yes, in New Mexico the heart is sacrificed to the sun and the human being is left stark, heartless, but undauntedly religious.
And that was the second revelation out there. I had looked over all the world for something that would strike me as religious. The simple piety of some English people, the semi-pagan mystery of some Catholics in southern Italy, the intensity of some Bavarian peasants, the semi-ecstasy of Buddhists or Brahmins: all this had seemed religious all right, as far as the parties concerned were involved, but it didn’t involve me. I looked on at their religiousness from the outside. For it is still harder to feel religion at will than to love at will.
I had seen what I felt was a hint of wild religion in the so-called devil dances of a group of naked villagers from the far-remote jungle in Ceylon, dancing at midnight under the torches, glittering wet with sweat on their dark bodies as if they had been gilded, at the celebration of the Pera-hera, in Kandy, given to the Prince of Wales. And the utter dark absorption of these naked men, as they danced with their knees wide apart, suddenly affected me with a sense of religion, I felt religion for a moment. For religion is an experience, an uncontrollable sensual experience, even more so than love: I use sensual to mean an experience deep down in the senses, inexplicable and inscrutable.
But this experience was fleeting, gone in the curious turmoil of the Pera-hera, and I had no permanent feeling of religion till I came to New Mexico and penetrated into the old human race-experience there. It is curious that it should be in America, of all places, that a European should really experience religion, after touching the old Mediterranean and the East. It is curious that one should get a sense of living religion from the Red Indians, having failed to get it from Hindus or Sicilian Catholics or Cingalese.
Let me make a reservation. I don’t stand up to praise the Red Indian as he reveals himself in contact with white civilization. From that angle, I am forced to admit he may be thoroughly objectionable. Even my small experience knows it. But also I know he may be thoroughly nice, even in his dealings with white men. It’s a question of individuals, a good deal, on both side
s.
But in this article, I don’t want to deal with the everyday or superficial aspect of New Mexico, outside the mucous-paper wrapping, I want to go beneath the surface. But therefore the American Indian in his behaviour as an American citizen doesn’t really concern me. What concerns me is what he is – or what he seems to me to be, in his ancient, ancient race-self and religious-self.
For the Red Indian seems to me much older than Greeks, or Hindus or any Europeans or even Egyptians. The Red Indian, as a civilized and truly religious man, civilized beyond taboo and totem, as he is in the south, is religious in perhaps the oldest sense, and deepest, of the word. That is to say, he is a remnant of the most deeply religious race still living. So it seems to me.
But again let me protect myself. The Indian who sells you baskets on Albuquerque station or who slinks around Taos plaza may be an utter waster and an indescribably low dog. Personally he may be even less religious than a New York sneak-thief. He may have broken with his tribe, or his tribe itself may have collapsed finally from its old religious integrity, and ceased, really to exist. Then he is only fit for rapid absorption into white civilization, which must make the best of him.
But while a tribe retains its religion and keeps up its religious practices, and while any member of the tribe shares in those practices, then there is a tribal integrity and a living tradition going back far beyond the birth of Christ, beyond the pyramids, beyond Moses. A vast old religion which once swayed the earth lingers in unbroken practice there in New Mexico, older, perhaps, than anything in the world save Australian aboriginal taboo and totem, and that is not yet religion.
You can feel it, the atmosphere of it, around the pueblos. Not, of course, when the place is crowded with sight-seers and motor-cars. But go to Taos pueblo on some brilliant snowy morning and see the white figure on the roof: or come riding through at dusk on some windy evening, when the black skirts of the silent women blow around the white wide boots, and you will feel the old, old root of human consciousness still reaching down to depths we know nothing of: and of which, only too often, we are jealous. It seems it will not be long before the pueblos are uprooted.
Life with a Capital L Page 36
