Some people have the notion that only the peacock spreads his tail and that he does it only when the hen is present. This is not so. A peafowl only a few hours hatched will raise what tail he has—it will be about the size of a thumbnail—and will strut and turn and back and bow exactly as if he were three years old and had some reason to be doing it. The hens will raise their tails when they see an object on the ground which alarms them, or sometimes when they have nothing better to do and the air is brisk. Brisk air goes at once to the peafowl’s head and inclines him to be sportive. A group of birds will dance together, or four or five will chase one another around a bush or tree. Sometimes one will chase himself, end his frenzy with a spirited leap into the air, and then stalk off as if he had never been involved in the spectacle.
Frequently the cock combines the lifting of his tail with the raising of his voice. He appears to receive through his feet some shock from the center of the earth, which travels upward through him and is released: Eee-ooo-ii! Eee-ooo-ii! To the melancholy this sound is melancholy and to the hysterical it is hysterical. To me it has always sounded like a cheer for an invisible parade.
The hen is not given to these outbursts. She makes a noise like a mule’s bray—heehaw, heehaw, aa-aaw-ww—and makes it only when necessary. In the fall and winter, peafowl are usually silent unless some racket disturbs them; but in the spring and summer, at short intervals during the day and night, the cock, lowering his neck and throwing back his head, will give out with seven or eight screams in succession as if this message were the one on earth which needed most urgently to be heard.
At night these calls take on a minor key and the air for miles around is charged with them. It has been a long time since I let my first peafowl out at dusk to roost in the cedar trees behind the house. Now fifteen or twenty still roost there; but the original old cock from Eustis, Florida, stations himself on top of the barn, the bird who lost his foot in the mowing machine sits on a flat shed near the horse stall, there are others in the trees by the pond, several in the oaks at the side of the house, and one that cannot be dissuaded from roosting on the water tower. From all these stations calls and answers echo through the night. The peacock perhaps has violent dreams. Often he wakes and screams “Help! Help!” and then from the pond and the barn and the trees around the house a chorus of adjuration begins:
Lee-yon lee-yon,
Mee-yon mee-yon!
Eee-e-yoy eee-e-yoy!
Eee-e-yoy eee-e-yoy!
The restless sleeper may wonder if he wakes or dreams.
* * *
It is hard to tell the truth about this bird. The habits of any peachicken left to himself would hardly be noticeable, but multiplied by forty, they become a situation. I was correct that my peachickens would all eat Startena; they also eat everything else. Particularly they eat flowers. My mother’s fears were all borne out. Peacocks not only eat flowers, they eat them systematically, beginning at the head of a row and going down it. If they are not hungry, they will pick the flower anyway, if it is attractive, and let it drop. For general eating they prefer chrysanthemums and roses. When they are not eating flowers, they enjoy sitting on top of them, and where the peacock sits he will eventually fashion a dusting hole. Any chicken’s dusting hole is out of place in a flower bed, but the peafowl’s hole, being the size of a small crater, is more so. When he dusts he all but obliterates the sight of himself with sand. Usually when someone arrives at full gallop with the leveled broom, he can see nothing through the cloud of dirt and flying flowers but a few green feathers and a beady, pleasure-taking eye.
From the beginning, relations between these birds and my mother were strained. She was forced, at first, to get up early in the morning and go out with her clippers to reach the Lady Bankshire and the Herbert Hoover roses before some peafowl had breakfasted upon them; now she has halfway solved her problem by erecting hundreds of feet of twenty-four-inch-high wire to fence the flower beds. She contends that peachickens do not have enough sense to jump over a low fence. “If it were a high wire,” she says, “they would jump onto it and over, but they don’t have sense enough to jump over a low wire.”
It is useless to argue with her on this matter. “It’s not a challenge,” I say to her; but she has made up her mind.
In addition to eating flowers, peafowl also eat fruit, a habit which has created a lack of cordiality toward them on the part of my uncle, who had the fig trees planted about the place because he has an appetite for figs himself. “Get that scoundrel out of that fig bush!” he will roar, rising from his chair at the sound of a limb breaking, and someone will have to be dispatched with a broom to the fig trees.
Peafowl also enjoy flying into barn lofts and eating peanuts off peanut hay; this has not endeared them to our dairyman. And as they have a taste for fresh garden vegetables, they have often run afoul of the dairyman’s wife.
The peacock likes to sit on gates or fence posts and allow his tail to hang down. A peacock on a fence post is a superb sight. Six or seven peacocks on a gate are beyond description; but it is not very good for the gate. Our fence posts tend to lean in one direction or another and all our gates open diagonally.
In short, I am the only person on the place who is willing to underwrite, with something more than tolerance, the presence of peafowl. In return, I am blessed with their rapid multiplication. The population figure I give out is forty, but for some time now I have not felt it wise to take a census. I had been told before I bought my birds that peafowl are difficult to raise. It is not so, alas. In May the peahen finds a nest in some fence corner and lays five or six large buff-colored eggs. Once a day, thereafter, she gives an abrupt hee-haa-awww! and shoots like a rocket from her nest. Then for half an hour, her neck ruffled and stretched forward, she parades around the premises, announcing what she is about. I listen with mixed emotions.
In twenty-eight days the hen comes off with five or six mothlike, murmuring peachicks. The cock ignores these unless one gets under his feet (then he pecks it over the head until it gets elsewhere), but the hen is a watchful mother and every year a good many of the young survive. Those that withstand illnesses and predators (the hawk, the fox, and the opossum) over the winter seem impossible to destroy, except by violence.
A man selling fence posts tarried at our place one day and told me that he had once had eighty peafowl on his farm. He cast a nervous eye at two of mine standing nearby. “In the spring, we couldn’t hear ourselves think,” he said. “As soon as you lifted your voice, they lifted their’n, if not before. All our fence posts wobbled. In the summer they ate all the tomatoes off the vines. Scuppernongs went the same way. My wife said she raised her flowers for herself and she was not going to have them eat up by a chicken no matter how long his tail was. And in the fall they shed them feathers all over the place anyway and it was a job to clean up. My old grandmother was living with us then and she was eighty-five. She said, ‘Either they go, or I go.’”
“Who went?” I asked.
“We still got twenty of them in the freezer,” he said.
“And how,” I asked, looking significantly at the two standing nearby, “did they taste?”
“No better than any other chicken,” he said, “but I’d a heap rather eat them than hear them.”
* * *
I have tried imagining that the single peacock I see before me is the only one I have, but then one comes to join him; another flies off the roof, four or five crash out of the crêpe-myrtle hedge; from the pond one screams and from the barn I hear the dairyman denouncing another that has got into the cowfeed. My kin are given to such phrases as, “Let’s face it.”
I do not like to let my thoughts linger in morbid channels, but there are times when such facts as the price of wire fencing and the price of Startena and the yearly gain in peafowl all run uncontrolled through my head. Lately I have had a recurrent dream: I am five years old and a peacock. A photographer has been sent from New York and a long table is laid in celebration. The me
al is to be an exceptional one: myself. I scream, “Help! Help!” and awaken. Then from the pond and the barn and the trees around the house, I hear that chorus of jubilation begin:
Lee-yon lee-yon,
Mee-yon mee-yon!
Eee-e-yoy eee-e-yoy!
Eee-e-yoy eee-e-yoy!
I intend to stand firm and let the peacocks multiply, for I am sure that, in the end, the last word will be theirs.
II
The Fiction Writer & His Country
Among the many complaints made about the modern American novelist, the loudest, if not the most intelligent, has been the charge that he is not speaking for his country. A few seasons back an editorial in Life magazine asked grandly, “Who speaks for America today?” and was not able to conclude that our novelists, or at least our most gifted ones, did.
The gist of the editorial was that in the last ten years this country had enjoyed an unparalleled prosperity, that it had come nearer to producing a classless society than any other nation, and that it was the most powerful country in the world, but that our novelists were writing as if they lived in packing boxes on the edge of the dump while they awaited admission to the poorhouse. Instead of this, the editorial requested that they give us something that really represented this country, and it ended with a very smooth and slick shift into a higher key and demanded further that the novelist show us the redeeming quality of spiritual purpose, for it said that “what is most missing from our hothouse literature” is “the joy of life itself.”
This was irritating enough to provoke answers from many critics, but I do not know that any of those who answered considered the question specifically from the standpoint of the novelist with Christian concerns, who, presumably, would have an interest at least equal to that of the editors of Life in “the redeeming quality of spiritual purpose.”*
What is such a writer going to take his “country” to be The word usually used by literary folk in this connection would be “world,” but the word “country” will do; in fact, being homely, it will do better, for it suggests more. It suggests everything from the actual countryside that the novelist describes, on to and through the peculiar characteristics of his region and his nation, and on, through, and under all of these to his true country, which the writer with Christian convictions will consider to be what is eternal and absolute. This covers considerable territory, and if one were talking of any other kind of writing than the writing of fiction, one would perhaps have to say “countries,” but it is the peculiar burden of the fiction writer that he has to make one country do for all and that he has to evoke that one country through the concrete particulars of a life that he can make believable.
This is first of all a matter of vocation, and a vocation is a limiting factor which extends even to the kind of material that the writer is able to apprehend imaginatively. The writer can choose what he writes about but he cannot choose what he is able to make live, and so far as he is concerned, a living deformed character is acceptable and a dead whole one is not. The Christian writer particularly will feel that whatever his initial gift is, it comes from God; and no matter how minor a gift it is, he will not be willing to destroy it by trying to use it outside its proper limits.
The country that the writer is concerned with in the most objective way is, of course, the region that most immediately surrounds him, or simply the country, with its body of manners, that he knows well enough to employ. It’s generally suggested that the Southern writer has some advantage here. Most readers these days must be sufficiently sick of hearing about Southern writers and Southern writing and what so many reviewers insist upon calling the “Southern school.” No one has ever made plain just what the Southern school is or which writers belong to it. Sometimes, when it is most respectable, it seems to mean the little group of Agrarians that flourished at Vanderbilt in the twenties; but more often the term conjures up an image of Gothic monstrosities and the idea of a preoccupation with everything deformed and grotesque. Most of us are considered, I believe, to be unhappy combinations of Poe and Erskine Caldwell.
At least, however, we are all known to be anguished. The writers of the editorial in question suggest that our anguish is a result of our isolation from the rest of the country. I feel that this would be news to most Southern writers. The anguish that most of us have observed for some time now has been caused not by the fact that the South is alienated from the rest of the country, but by the fact that it is not alienated enough, that every day we are getting more and more like the rest of the country, that we are being forced out not only of our many sins, but of our few virtues. This may be unholy anguish but it is anguish nevertheless.
Manners are of such great consequence to the novelist that any kind will do. Bad manners are better than no manners at all, and because we are losing our customary manners, we are probably overly conscious of them; this seems to be a condition that produces writers. In the South there are more amateur authors than there are rivers and streams. It’s not an activity that waits upon talent. In almost every hamlet you’ll find at least one lady writing epics in Negro dialect and probably two or three old gentlemen who have impossible historical novels on the way. The woods are full of regional writers, and it is the great horror of every serious Southern writer that he will become one of them.
The writer himself will probably feel that the only way for him to keep from becoming one of them is to examine his conscience and to observe our fierce but fading manners in the light of an ultimate concern; others would say that the way to escape being a regional writer is to widen the region. Don’t be a Southern writer; be an American writer. Express this great country—which is “enjoying an unparalleled prosperity,” which is “the strongest nation in the world,” and which has “almost produced a classless society.” How, with all this prosperity and strength and classlessness staring you in the face, can you honestly produce a literature which doesn’t make plain the joy of life?
The writer whose position is Christian, and probably also the writer whose position is not, will begin to wonder at this point if there could not be some ugly correlation between our unparalleled prosperity and the stridency of these demands for a literature that shows us the joy of life. He may at least be permitted to ask if these screams for joy would be quite so piercing if joy were really more abundant in our prosperous society.
The Christian writer will feel that in the greatest depth of vision, moral judgment will be implicit, and that when we are invited to represent the country according to survey, what we are asked to do is to separate mystery from manners and judgment from vision, in order to produce something a little more palatable to the modern temper. We are asked to form our consciences in the light of statistics, which is to establish the relative as absolute. For many this may be a convenience, since we don’t live in an age of settled belief; but it cannot be a convenience, it cannot even be possible, for the writer who is a Catholic. He will feel that any long-continued service to it will produce a soggy, formless, and sentimental literature, one that will provide a sense of spiritual purpose for those who connect the spirit with romanticism and a sense of joy for those who confuse that virtue with satisfaction. The storyteller is concerned with what is; but if what is is what can be determined by survey, then the disciples of Dr. Kinsey and Dr. Gallup are sufficient for the day thereof.
In the greatest fiction, the writer’s moral sense coincides with his dramatic sense, and I see no way for it to do this unless his moral judgment is part of the very act of seeing, and he is free to use it. I have heard it said that belief in Christian dogma is a hindrance to the writer, but I myself have found nothing further from the truth. Actually, it frees the storyteller to observe. It is not a set of rules which fixes what he sees in the world. It affects his writing primarily by guaranteeing his respect for mystery.
In the introduction to a collection of his stories called Rotting Hill, Wyndham Lewis has written, “If I write about a hill that is rotting, it is because I despise
rot.” The general accusation passed against writers now is that they write about rot because they love it. Some do, and their works may betray them, but it is impossible not to believe that some write about rot because they see it and recognize it for what it is.
It may well be asked, however, why so much of our literature is apparently lacking in a sense of spiritual purpose and in the joy of life, and if stories lacking such are actually credible. The only conscience I have to examine in this matter is my own, and when I look at stories I have written I find that they are, for the most part, about people who are poor, who are afflicted in both mind and body, who have little—or at best a distorted—sense of spiritual purpose, and whose actions do not apparently give the reader a great assurance of the joy of life.
Yet how is this? For I am no disbeliever in spiritual purpose and no vague believer. I see from the standpoint of Christian orthodoxy. This means that for me the meaning of life is centered in our Redemption by Christ and what I see in the world I see in its relation to that. I don’t think that this is a position that can be taken halfway or one that is particularly easy in these times to make transparent in fiction.
Some may blame preoccupation with the grotesque on the fact that here we have a Southern writer and that this is just the type of imagination that Southern life fosters. I have written several stories which did not seem to me to have any grotesque characters in them at all, but which have immediately been labeled grotesque by non-Southern readers. I find it hard to believe that what is observable behavior in one section can be entirely without parallel in another. At least, of late, Southern writers have had the opportunity of pointing out that none of us invented Elvis Presley and that that youth is himself probably less an occasion for concern than his popularity, which is not restricted to the Southern part of the country. The problem may well become one of finding something that is not grotesque and of deciding what standards we would use in looking.
Mystery and Manners Page 2