One must not forget that although life seems long it is very short, that although civilization seems long it is not so very long. If you think about how many generations, granting that your grandfather to you make a hundred years, if you think about that, it is extraordinary how very short is the history of the world in which we live, the world which is the world where there is a world for us. It is like the generations in the Bible, they really do not take so very long. Now when you are beginning realizing everything, this is a thing that is not confusing but is a thing that as you might say is at one time very long and at the same time not at all long. Twenty-five years roll around so quickly and in writing they can do one of two things, they can either roll around more or they can roll around less quickly.
In writing The Making of Americans they rolled around less quickly. In writing A Long Gay Book, they did not roll around at all, and therefore it did not go on it led to Tender Buttons and many other things. It may even have led to war but that is of no importance.
The Making of Americans rolled around very slowly, it was only three years but they rolled around slowly and that is inevitable when one conceives everything as being there inside in one. Of course everything is always inside in one, that anybody knows but the kind of a one that one is is all inside in one or it is partly not all inside in one. When one is beginning to know everything, and that happens as it does happen, you all know that, when one is beginning to know everything inside in one description strengthens it being all inside in one. That was for me the whole of The Making of Americans, it was the strengthening the prolonging of the existing of everything being inside in one. You may call that being younger you may not just as you feel about it but what is important about it is, that if everything is all inside in one then it takes longer to know it than when it is not so completely inside in one.
Therefore it takes longer to know everything when everything is all inside one than when it is not. Call it being young if you like, or call it not including anything that is not everything. It does not make any difference whether you are young or younger or older or very much older. That does not make any difference because after all as I say civilization is not very old if you think about it by hundreds of years and realize that your grandfather to you can very much more than make a hundred years if it happens right.
And so I say and I saw that a complete description of every kind of human being that ever could or would be living is not such a very extensive thing because after all it can be all contained inside in any one and finally it can be done.
So then in writing The Making of Americans it was to me an enormously long thing to do to describe every one and slowly it was not an enormously long thing to do to describe every one. Because after all as I say civilization is not a very long thing, twenty-five years roll around so quickly and four times twenty-five years make a hundred years and that makes a grandfather to a granddaughter. Everybody is interested when that happens to any one, because it makes it long and it makes it short. And so and this is the thing that made the change a necessary change from The Making of Americans to A Long Gay Book and then to Tender Buttons.
I will read you some few little things that will show this thing. A few things out of A Long Gay Book that show how it changed, changed from Making of Americans to Tender Buttons.
It is a simple thing to be quite certain that there are kinds in men and women. It is a simple thing and then not any one has any worrying to be doing about any one being any one. It is a simple thing to be quite certain that each one is one being a kind of them and in being that kind of a one is one being, doing, thinking, feeling, remembering and forgetting, loving, disliking, being angry, laughing, eating, drinking, talking, sleeping, waking like all of them of that kind of them. There are enough kinds in men and women so that any one can be interested in that thing that there are kinds in men and women.e
Vrais says good good, excellent. Vrais listens and when he listens he says good good, excellent. Vrais listens and he being Vrais when he has listened he says good good, excellent.
Vrais listens, he being Vrais, he listens.
Anything is two things. Vrais was nicely faithful. He had been nicely faithful. Anything is two things.
He had been nicely faithful. In being one he was one who had he been one continuing would not have been one continuing being nicely faithful. He was one continuing, he was not continuing to be nicely faithful. In continuing he was being one being the one who was saying good good, excellent but in continuing he was needing that he was believing that he was aspiring to be one continuing to be able to be saying good good, excellent. He had been one saying good good, excellent. He had been that one.f
If the accumulation of inexpediency produces the withdrawing of the afternoon greeting then in the evening there is more preparation and this will take away the paper that has been lying where it could be seen. All the way that has the aging of a younger generation is part of the way that resembles anything that is not disappearing. It is not alright as colors are existing in being accommodating. They have a way that is identical.g
Pardon the fretful autocrat who voices discontent. Pardon the colored water-color which is burnt. Pardon the intoning of the heavy way. Pardon the aristocrat who has not come to stay. Pardon the abuse which was begun. Pardon the yellow egg which has run. Pardon nothing yet, pardon what is wet, forget the opening now, and close the door again.h
A private life is the long thick tree and the private life is the life for me. A tree which is thick is a tree which is thick. A life which is private is not what there is. All the times that come are the times I sing, all the singing I sing are the tunes I sing. I sing and I sing and the tunes I sing are what are tunes if they come and I sing. I sing I sing.i
Suppose it did, suppose it did with a sheet and a shadow and a silver set of water, suppose it did.j
When I was working with William James I completely learned one thing, that science is continuously busy with the complete description of something, with ultimately the complete description of anything with ultimately the complete description of everything. If this can really be done the complete description of everything then what else is there to do. We may well say nothing, but and this is the thing that makes everything continue to be anything, that after all what does happen is that as relatively few people spend all their time describing anything and they stop and so in the meantime as everything goes on somebody else can always commence and go on. And so description is really unending. When I began The Making of Americans I knew I really did know that a complete description was a possible thing, and certainly a complete description is a possible thing. But as it is a possible thing one can stop continuing to describe this everything. That is where philosophy comes in, it begins when one stops continuing describing everything.
And so this was the history of the writing of The Making of Americans and why I began A Long Gay Book. I said I would go on describing everything in A Long Gay Book, but as inevitably indeed really one does stop describing everything being at last really convinced that a description of everything is possible it was inevitable that I gradually stopped describing everything in A Long Gay Book.
Nevertheless it would be nice to really have described every kind there is of men and women, and it really would not be very hard to do but it would inevitably not be a Long Gay Book, but it would be a Making of Americans.
But I do not want to begin again or go on with what was begun because after all I know I really do know that it can be done and if it can be done why do it, particularly as I say one does know that civilization has after all not existed such a very long time if you count it by a hundred years, and each time there has been civilization it has not lasted such a long time if you count it by a hundred years, which makes a period that can connect you with some other one.
I hope you like what I say.
And so The Making of Americans has been done. It must be remembered that whether they are Chinamen or Americans there are the same
kinds in men and women and one can describe all the kinds of them. This I might have done.
And so then I began The Long Gay Book. As soon as I began the Long Gay Book I knew inevitably it would not go on to continue what The Making of Americans had begun. And why not. Because as my life was my life inside me but I was realizing beginning realizing that everything described would not do any more than tell all I knew about anything why should I tell all I knew about anything since after all I did know all I knew about anything.
So then I said I would begin again. I would not know what I knew about everything what I knew about anything.
And so the Long Gay Book little by little changed from a description of any one of any one and everything there there was to be known about any one, to what if not was not not to be not known about any one about anything. And so it was necessary to let come what would happen to come because after all knowledge is what you know but what is happening is inevitably what is happening to come.
And so this brings us to other things.
In describing English literature I have explained that the twentieth century was the century not of sentences as was the eighteenth not of phrases as was the nineteenth but of paragraphs. And as I explained paragraphs were inevitable because as the nineteenth century came to its ending, phrases were no longer full of any meaning and the time had come when a whole thing was all there was of anything. Series immediately before and after made everybody clearly understand this thing. And so it was natural that in writing The Making of Americans I had proceeded to enlarge my paragraphs so as to include everything. What else could I do. In fact inevitably I made my sentences and my paragraphs do the same thing, made them be one and the same thing. This was inevitably because the nineteenth century having lived by phrases really had lost the feeling of sentences, and before this in English literature paragraphs had never been an end in themselves and now in the beginning of the twentieth century a whole thing, being what was assembled from its parts was a whole thing and so it was a paragraph. You will see that in The Making of Americans I did this thing, I made a paragraph so much a whole thing that it included in itself as a whole thing a whole sentence. That makes something clear to you does it not.
And this is what The Making of Americans was. Slowly it was not enough to satisfy myself with a whole thing as a paragraph as a whole thing and I will tell very much more about how that came about but The Making of Americans really carried it as far as it could be carried so I think the making a whole paragraph a whole thing.
Then at the same time is the question of time. The assembling of a thing to make a whole thing and each one of these whole things is one of a series, but beside this there is the important thing and the very American thing that everybody knows who is an American just how many seconds minutes or hours it is going to take to do a whole thing. It is singularly a sense for combination within a conception of the existence of a given space of time that makes the American thing the American thing, and the sense of this space of time must be within the whole thing as well as in the completed whole thing.
I felt this thing, I am an American and I felt this thing, and I made a continuous effort to create this thing in every paragraph that I made in The Making of Americans. And that is why after all this book is an American book an essentially American book, because this thing is an essentially American thing this sense of a space of time and what is to be done within this space of time not in any way excepting in the way that it is inevitable that there is this space of time and anybody who is an American feels what is inside this space of time and so well they do what they do within this space of time, and so ultimately it is a thing contained within. I wonder if I at all convey to you what I mean by this thing. I will try to tell it in every way I can as I have in all the writing that I have ever done. I am always trying to tell this thing that a space of time is a natural thing for an American to always have inside them as something in which they are continuously moving. Think of anything, of cowboys, of movies, of detective stories, of anybody who goes anywhere or stays at home and is an American and you will realize that it is something strictly American to conceive a space that is filled with moving, a space of time that is filled always filled with moving and my first real effort to express this thing which is an American thing began in writing The Making of Americans.
*The Making of Americans (Harcourt, Brace & Co.), page 128.
†The Making of Americans.
‡ The Making of Americans, page 212.
§The Making of Americans, page 308.
?The Making of Americans, page 310.
aThe Making of Americans, page 124.
bThe Making of Americans, page 217.
cThe Making of Americans, page 284.
d A Long Gay Book (Plain Edition), Random House, page 13.
eA Long Gay Book, page 23.
fA Long Gay Book, page 53.
gA Long Gay Book, page 86.
hA Long Gay Book, page 100.
iA Long Gay Book, page 107.
jA Long Gay Book, page 114.
THE MAKING
OF AMERICANS
Written in 1906–08, this huge volume, which in its entirety runs to nearly a thousand pages, was first published in 1925. It must be as long as CLARISSA HARLOWE which Miss Stein has described as the “greatest of all novels.” There have been several different editions and parts of the book have been translated and published in French. One of her avowed aims in writing this “history,” and A LONG GAY BOOK which followed, was to describe every known type of human being, an ambition she permitted to languish when she discovered it really would be possible for her to do it. Another aim, she asserts in NARRATION, was to escape from inevitably feeling that everything had meaning as beginning and middle and ending. In EVERYBODY’s AUTOBIOGRAPHY Gertrude Stein has written: “We had a mother and a father and I tell all about that in THE MAKING OF AMERICANS which is a history of our family.” The author entrusted the manuscript of this work, in seven or eight bound volumes, to her friend Mrs. Charles Knoblauch who brought it to America. Mrs. Knoblauch in turn brought it to me and it remained with me for several years, during which period I attempted with no success to awaken the interest of one publisher after another. In the actual eventual publication, alas, I was not involved.
Once an angry man dragged his father along the ground through his own orchard. “Stop!” cried the groaning old man at last, “Stop! I did not drag my father beyond this tree.”
It is hard living down the tempers we are born with. We all begin well, for in our youth there is nothing we are more intolerant of than our own sins writ large in others and we fight them fiercely in ourselves; but we grow old and we see that these our sins are of all sins the really harmless ones to own, nay that they give a charm to any character, and so our struggle with them dies away.
I am writing for myself and strangers. This is the only way that I can do it. Everybody is a real one to me, everybody is like some one else too to me. No one of them that I know can want to know it and so I write for myself and strangers.
Every one is always busy with it, no one of them then ever want to know it that every one looks like some one else and they see it. Mostly every one dislikes to hear it. It is very important to me to always know it, to always see it which one looks like others and to tell it. I write for myself and strangers. I do this for my own sake and for the sake of those who know I know it that they look like other ones, that they are separate and yet always repeated. There are some who like it that I know they are like many others and repeat it, there are many who never can really like it.
There are many that I know and they know it. They are all of them repeating and I hear it. I love it and I tell it, I love it and now I will write it. This is now the history of the way some of them are it.
I write for myself and strangers. No one who knows me can like it. At least they mostly do not like it that every one is of a kind of men and women and I see it. I love it and I write it.
; I want readers so strangers must do it. Mostly no one knowing me can like it that I love it that every one is a kind of men and women, that always I am looking and comparing and classifying of them, always I am seeing their repeating. Always more and more I love repeating, it may be irritating to hear from them but always more and more I love it of them. More and more I love it of them, the being in them, the mixing in them, the repeating in them, the deciding the kind of them every one is who has human being.
This is now a little of what I love and how I write it. Later there will be much more of it.
There are many ways of making kinds of men and women. Now there will be descriptions of every kind of way every one can be a kind of men and women.
This is now a history of Martha Hersland. This is now a history of Martha and of every one who came to be of her living.
There will then be soon much description of every way one can think of men and women, in their beginning, in their middle living, and their ending.
Every one then is an individual being. Every one then is like many others always living, there are many ways of thinking of every one, this is now a description of all of them. There must then be a whole history of each one of them. There must then now be a description of all repeating. Now I will tell all the meaning to me in repeating, the loving there is in me for repeating.
Every one is one inside them, every one reminds some one of some other one who is or was or will be living. Every one has it to say of each one he is like such a one I see it in him, every one has it to say of each one she is like some one else I can tell by remembering. So it goes on always in living, every one is always remembering some one who is resembling to the one at whom they are then looking. So they go on repeating, every one is themselves inside them and every one is resembling to others, and that is always interesting. There are many ways of making kinds of men and women. In each way of making kinds of them there is a different system of finding them resembling. Sometime there will be here every way there can be of seeing kinds of men and women. Sometime there will be then a complete history of each one. Every one always is repeating the whole of them and so sometime some one who sees them will have a complete history of every one. Sometime some one will know all the ways there are for people to be resembling, some one sometime then will have a completed history of every one.
Selected Writings of Gertrude Stein Page 30