When the first number of LYSISTRATA appeared, I confess that I was deeply disappointed. It was so well printed, on such good paper. It looked established, prosperous. As I turned the pages it seemed to me that wealth must have descended upon Somerville, and I was about to answer the request of the editor for an article with a negative, when I read, greatly to my relief, that one of the writers was badly dressed, and gathered from another that the women’s colleges still lack power and prestige. At this I plucked up heart, and a crowd of questions that have been pressing to be asked rushed to my lips saying: “Here is our chance.”
I should explain that like so many people nowadays I am pestered with questions. I find it impossible to walk down the street without stopping, it may be in the middle of the road. to ask: Why? Churches, public houses, parliaments, shops, loud speakers, motor cars, the drone of an aeroplane in the clouds, and men and women all inspire questions. Yet what is the point of asking questions of oneself? They should be asked openly in public. But the great obstacle to asking questions openly in public is, of course, wealth. The little twisted sign that comes at the end of a question has a way of making the rich writhe; power and prestige come down upon it with all their weight. Questions, therefore, being sensitive, impulsive and often foolish, have a way of picking their asking place with care. They shrivel up in an atmosphere of power, prosperity, and time-worn stone. They die by the dozen on the threshold of great newspaper offices. They slink away to less favoured, less flourishing quarters where people are poor and therefore have nothing to give, where they have no power and therefore have nothing to lose. Now the questions that have been pestering me to ask them decided, whether rightly or wrongly, that they could be asked in LYSISTRATA. They said: “We do not expect you to ask us in — — ” here they named some of our most respectable dailies and weeklies; “nor in — — ” here they named some of our most venerable institutions. “But, thank Heaven!” they exclaimed, “are not women’s colleges poor and young? Are they not inventive, adventurous? Are they not out to create a new ——”
“The editor forbids feminism,” I interposed severely.
“What is feminism?” they screamed with one accord, and as I did not answer at once, a new question was flung at me: “Don’t you think it high time that a new ——”
But I stopped them by reminding them that they had only two thousand words at their disposal. Upon that, they withdrew, consulted together, and finally put forward the request that I should introduce one or two of them of the simplest, tamest, and most obvious. For example, there is the question that always bobs up at the beginning of term when societies issue their invitations and universities open their doors — why lecture, why be lectured?
In order to place this question fairly before you, I will describe, for memory has kept the picture bright, one of those rare but, as Queen Victoria would have put at, never-to-be-sufficiently-lamented occasions when in deference to friendship, or in a desperate attempt to acquire information about, perhaps, the French Revolution, it seemed necessary to attend a lecture. The room to begin with had a hybrid look — it was not for sitting in, nor yet for eating in. Perhaps there was a map on the wall; certainly there was a table on a platform, and several rows of rather small, rather hard, comfortless little chairs. These were occupied intermittently, as if they shunned each other’s company, by people of both sexes, and some had notebooks and were tapping their fountain pens, and some had none and gazed with the vacancy and placidity of bull frogs at the ceiling. A large clock displayed its cheerless face — and when the hour struck in strode a harried-looking man, a man from whose face nervousness, vanity, or perhaps the depressing and impossible nature of his task had removed all traces of ordinary humanity. There was a momentary stir. He had written a book, and for a moment it is interesting to see people who have written books. Everybody gazed at him. He was bald and not hairy; had a mouth and a chin; in short he was a man like another, although he had written a book. He cleared his throat and the lecture began. Now the human voice is an instrument of varied power; it can enchant and it can soothe; it can rage and it can despair; but when it lectures it almost always bores. What he said was sensible enough; there was learning in it and argument and reason; but as the voice went on attention wandered. The face of the clock seemed abnormally pale; the hands too suffered from some infirmity. Had they the gout? Were they swollen? They moved so slowly. They reminded one of the painful progress of a three-legged fly that has survived the winter. How many flies on an average survive the English winter, and what would be the thoughts of such an insect on waking to find itself being lectured on the French Revolution? The enquiry was fatal. A link had been lost — a paragraph dropped. It was useless to ask the lecturer to repeat his words; on he plodded with dogged pertinacity. The origin of the French Revolution was being sought for — also the thoughts of flies. Now there came one of those flat stretches of discourse when minute objects can be seen coming for two or three miles ahead. “Skip!” we entreated him — vainly. He did not skip. There was a joke. Then the voice went on again; then it seemed that the windows wanted washing; then a woman sneezed; then the voice quickened; then there was a peroration and then — thank Heaven! — the lecture was over.
Why, since life holds only so many hours, waste one of them on being lectured? Why, since printing presses have been invented these many centuries, should he not have printed his lecture instead of speaking it? Then, by the fire in winter, or under an apple tree in summer, it could have been read, thought over, discussed; the difficult ideas pondered, the argument debated. It could have been thickened and stiffened. There would have been no need of those repetitions and dilutions with which lectures have to be watered down and brightened up, so as to attract the attention of a miscellaneous audience too apt to think about noses and chins, women sneezing and the longevity of flies.
It may be, I told these questions, that there is some reason, imperceptible to outsiders, which makes lectures an essential part of university discipline. But why — here another rushed to the forefront — why, if lectures are necessary as a form of education, should they not be abolished as a form of entertainment? Never does the crocus flower or the beech tree redden but there issues simultaneously from all the universities of England, Scotland and Ireland a shower of notes from desperate secretaries entreating So-and-so and So-and-so and So-and-so to come down and address them upon art or literature or politics or morality — And why?
In the old days, when newspapers were scarce and carefully lent about from hall to rectory, such laboured methods of rubbing up minds and imparting ideas were no doubt essential. But now, when every day of the week scatters our tables with articles and pamphlets in which every shade of opinion is expressed, far more tersely than by word of mouth, why continue an obsolete custom which not merely wastes time and temper, but incites the most debased of human passions — vanity, ostentation, self-assertion, and the desire to convert? Why encourage your elders to turn themselves into prigs and prophets, when they are ordinary men and women? Why force them to stand on a platform for forty minutes while you reflect upon the colour of their hair and the longevity of flies? Why not let them talk to you and listen to you, naturally and happily, on the floor? Why not create a new form of society founded on poverty and equality? Why not bring together people of all ages and both sexes and all shades of fame and obscurity so that they can talk, without mounting platforms or reading papers or wearing expensive clothes or eating expensive food? Would not such a society be worth, even as a form of education, all the papers on art and literature that have ever been read since the world began? Why not abolish prigs and prophets? Why not invent human intercourse? Why not try?
Here, being sick of the word “why,” I was about to indulge myself with a few reflections of a general nature upon society as it was, as it is, as it might be, with a few fancy pictures of Mrs. Thrale entertaining Dr. Johnson, Lady Holland amusing Lord Macaulay thrown in, when such a clamour arose among the questions that I could hardly hear myself think. The cause of the clamour was soon apparent. I had incautiously and foolishly used the word “literature.” Now if there is one word that excites questions and puts them in a fury it is this word “literature.” There they were, screaming and crying, asking questions about poetry and fiction and criticism, each demanding to be heard, each certain that his was the only question that deserved an answer. At last, when they had destroyed all my fancy pictures of Lady Holland and Dr. Johnson, one insisted, for he said that foolish and rash as he might be he was less so than the others, that he should be asked. And his question was, why learn English literature at universities when you can read it for yourselves in books? But I said that it is foolish to ask a question that has already been answered — English literature is, I believe, already taught at the universities. Besides, if we are going to start an argument about it, we should need at least twenty volumes, whereas we have only about seven hundred words remaining. Still, as he was importunate, I said I would ask the question and introduce it to the best of my ability, without expressing any opinion of my own, by copying down the following fragment of dialogue.
The other day I went to call upon a friend of mine who earns her living as a publisher’s reader. The room was a little dark, it seemed to me, when I went in. Yet, as the window was open and it was a fine spring day, the darkness must have been spiritual — the effect of some private sorrow I feared. Her first words as I came in confirmed my fears:
“Alas, poor boy!” she exclaimed, tossing the manuscript she was reading to the ground with a gesture of despair. Had some accident happened to one of her relations, I asked, motoring or climbing?
“If you call three hundred pages on the evolution of the Elizabethan sonnet an accident.” she said.
“Is that all?” I replied with relief.
“All?” she retaliated, “Isn’t it enough?” And, beginning to pace up and down the room she exclaimed: “Once he was a clever boy; once he was worth talking to; once he cared about English literature. But now ——” She threw out her hands as if words failed her — but not at all. There followed such a flood of lamentation and vituperation — but reflecting how hard her life was, reading manuscripts day in, day out, I excused her — that I could not follow the argument. All I could gather was that this lecturing about English literature —“if you want to teach them to read English,” she threw in, “teach them to read Greek”— this passing of examinations in English literature, which led to all this writing about English literature, was bound in the end to be the death and burial of English literature. “The tombstone,” she was proceeding, “will be a bound volume of ——” when I stopped her and told her not to talk such nonsense. “Then tell me,” she said, standing over me with her fists clenched, “do they write any better for it? Is poetry better, is fiction better, is criticism better now that they have been taught how to read English literature?” As if to answer her own question she read a passage from the manuscript on the floor. “And each the spit and image of the other!” she groaned, lifting it wearily to its place with the manuscripts on the shelf.
“But think of all they must know,” I tried to argue.
“Know?” she echoed me. “Know? What d’you mean by ‘know’?” As that was a difficult question to answer off-hand, I passed it over by saying: “Well, at any rate they’ll be able to make their livings and teach other people.” Whereupon she lost her temper and, seizing the unfortunate work upon the Elizabethan sonnet, whizzed it across the room. The rest of the visit passed in picking up the fragments of a teapot that had belonged to her grandmother.
Now of course a dozen other questions clamour to be asked about churches and parliaments and public houses and shops and loudspeakers and men and women; but mercifully time is up; silence falls.
University of Adelaide has made the entire collection of essays available online. Thanks to Meredith Evans for pointing this one out. The entire collection should be required reading.
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