Of all the pseudo-rebels who have raised a tarletan black flag in These States, surely Mary MacLane is one of the most pathetic. When, at nineteen, she fluttered Vassar with “The Story of Mary MacLane,” the truth about her was still left somewhat obscure; the charm of her flapperhood, so to speak, distracted attention from it, and so concealed it. But when, at thirty-five, she achieved “I, Mary MacLane,” it emerged crystal-clear; she had learned to describe her malady accurately, though she still wondered, a bit wistfully, just what it was. And that malady? That truth? Simply that a Scotch Presbyterian with a soaring soul is as cruelly beset as a wolf with fleas, a zebra with the botts. Let a spark of the divine fire spring to life in that arid corpse, and it must fight its way to flame through a drum fire of wet sponges. A humming bird immersed in Kartoffelsuppe. Walter Pater writing for the London Daily Mail. Lucullus traveling steerage.... A Puritan wooed and tortured by the leers of beauty, Mary MacLane in a moral republic, in a Presbyterian diocese, in Butte....
I hope my figures of speech are not too abstruse. What I mean to say is simply this: that the secret of Mary MacLane is simply this: that the origin of all her inchoate naughtiness is simply this: that she is a Puritan who has heard the call of joy and is struggling against it damnably. Remember so much, and the whole of her wistful heresy becomes intelligible. On the one hand the loveliness of the world enchants her; on the other hand the fires of hell warn her. This tortuous conflict accounts for her whole bag of tricks; her timorous flirtations with the devil, her occasional outbreaks of finishing-school rebellion, her hurried protestations of virginity, above all her incurable Philistinism. One need not be told that she admires the late Major General Roosevelt and Mrs. Atherton, that she wallows in the poetry of Keats. One knows quite as well that her phonograph plays the “Peer Gynt” suite, and that she is charmed by the syllogisms of G. K. Chesterton. She is, in brief, an absolutely typical American of the transition stage between Christian Endeavor and civilization. There is in her a definite poison of ideas, an Æsthetic impulse that will not down—but every time she yields to it she is halted and plucked back by qualms and doubts, by the dominant superstitions of her race and time, by the dead hand of her kirk-crazy Scotch forebears.
It is precisely this grisly touch upon her shoulder that stimulates her to those naÏve explosions of scandalous confidence which make her what she is. If there were no sepulchral voice in her ear, warning her that it is the mark of a hussy to be kissed by a man with “iron-gray hair, a brow like Apollo and a jowl like Bill Sykes,” she would not confess it and boast of it, as she does on page 121 of “I, Mary MacLane.” If it were not a Presbyterian axiom that a lady who says “damn” is fit only to join the white slaves, she would not pen a defiant Damniad, as she does on pages 108, 109 and 110. And if it were not held universally in Butte that sex passion is the exclusive infirmity of the male, she would not blab out in meeting that—but here I get into forbidden waters and had better refer you to page 209. It is not the godless voluptuary who patronizes leg-shows and the cabaret; it is the Methodist deacon with unaccustomed vine-leaves in his hair. It is not genuine artists, serving beauty reverently and proudly, who herd in Greenwich Village and bawl for art; it is precisely a mob of Middle Western Baptists to whom the very idea of art is still novel, and intoxicating, and more than a little bawdy. And to make an end, it is not cocottes who read the highly-spiced magazines which burden all the book-stalls; it is sedentary married women who, while faithful to their depressing husbands in the flesh, yet allow their imaginations to play furtively upon the charms of theoretical intrigues with such pretty fellows as Francis X. Bushman, Enrico Caruso and Vincent Astor.
An understanding of this plain fact not only explains the MacLane and her gingery carnalities of the chair; it also explains a good part of latter-day American literature. That literature is the self-expression of a people who have got only half way up the ladder leading from moral slavery to intellectual freedom. At every step there is a warning tug, a protest from below. Sometimes the climber docilely drops back; sometimes he emits a petulant defiance and reaches boldly for the next round. It is this occasional defiance which accounts for the periodical efflorescence of mere school-boy naughtiness in the midst of our oleaginous virtue—for the shouldering out of the Ladies’ Home Journal by magazines of adultery all compact—for the provocative baring of calf and scapula by women who regard it as immoral to take Benedictine with their coffee—for the peopling of Greenwich Village by oafs who think it a devilish adventure to victual in cellars, and read Krafft-Ebing, and stare at the corset-scarred nakedness of decadent cloak-models.
I have said that the climber is but half way up the ladder. I wish I could add that he is moving ahead, but the truth is that he is probably quite stationary. We have our spasms of revolt, our flarings up of peekaboo waists, free love and “art,” but a mighty backwash of piety fetches each and every one of them soon or late. A mongrel and inferior people, incapable of any spiritual aspiration above that of second-rate English colonials, we seek refuge inevitably in the one sort of superiority that the lower castes of men can authentically boast, to wit, superiority in docility, in credulity, in resignation, in morals. We are the most moral race in the world; there is not another that we do not look down upon in that department; our confessed aim and destiny as a nation is to inoculate them all with our incomparable rectitude. In the last analysis, all ideas are judged among us by moral standards; moral values are our only permanent tests of worth, whether in the arts, in politics, in philosophy or in life itself. Even the instincts of man, so intrinsically immoral, so innocent, are fitted with moral false-faces. That bedevilment by sex ideas which punishes continence, so abhorrent to nature, is converted into a moral frenzy, pathological in the end. The impulse to cavort and kick up one’s legs, so healthy, so universal, is hedged in by incomprehensible taboos; it becomes stealthy, dirty, degrading. The desire to create and linger over beauty, the sign and touchstone of man’s rise above the brute, is held down by doubts and hesitations; when it breaks through it must do so by orgy and explosion, half ludicrous and half pathetic. Our function, we choose to believe, is to teach and inspire the world. We are wrong. Our function is to amuse the world. We are the Bryan, the Henry Ford, the Billy Sunday among the nations....
