Mind of an Outlaw: Selected Essays

by Norman Mailer

  When the canaille roturière took the liberating of beheading the high noblesse, it was done less, perhaps, to inherit their goods than to inherit their ancestors.

  —HEINRICH HEINE

  But I am a white American, more or less, and writing for an audience of Americans, white and Negro in the main. So the splendid American would remind me that my thoughts are romantic projections, hypotheses unverifiable by any discipline, no more legitimate for discussion than melody. What, he might ask, would you do with the concrete problem before us.…

  You mean: not jobs, not schools, not votes, not production, not consumption.…

  No, he said hoarsely, law and order.

  Well, the man who sings the melody is not normally consulted for the by-laws of the Arranger’s Union.

  Crap and craparoola, said the splendid American, what it all comes down to is: How do you keep the peace?

  I do not know. If they try to keep it by force—we will not have to wait so very long before there are Vietnams in our own cities. A race which arrives at a vision must test that vision by deeds.

  Then what would you do?

  If I were king?

  We are a republic and will never support a king.

  Ah, if I were a man who had a simple audience with Richard Milhous Nixon, I would try to say, “Remember when all else has failed, that honest hatred searches for responsibility. I would look to encourage not merely new funding for businessmen who are Black, but Black schools with their own teachers and their own texts, Black solutions to Black housing where the opportunity might be given to rebuild one’s own slum room by room, personal idiosyncrasy next to mad neighbor’s style floor by floor, not block by block; I would try to recognize that an area of a city where whites fear to go at night belongs by all existential—which is to say natural—law to the Blacks, and would respect the fact, and so would encourage Black local self-government as in a separate city with a Black sanitation department run by themselves, a Black fire department, a funding for a Black concert hall, and most of all a Black police force responsible only to this city within our city and Black courts of justice for their own. There will be no peace short of the point where the Black man can measure his new superiorities and inferiorities against our own.”

  You are absolutely right but for one detail, said the splendid American. What will you do when they complain about the smog our factories push into their air?

  Oh, I said, the Blacks are so evil their factories will push worse air back. And thus we went on arguing into the night. Yes, the times are that atrocious you can hardly catch your breath. “Confronted by outstanding merit in another, there is no way of saving one’s ego except by love.”

  Goethe is not the worst way to say goodnight.

  1970s

  Millett and D. H. Lawrence

  (1971)

  OF COURSE, KATE MILLETT was not without her own kind of political genius in perceiving that any technologizing of the sexes into twin-unit living teams complete with detachable subunits (kids) might yet have to contend with the work of D. H. Lawrence. Not, of course, for any love of children; it would not be until his last book that one of Lawrence’s romances would end with the heroine pregnant, tranquil, and fulfilled. No, Lawrence’s love affairs were more likely to come in like winds off Wuthering Heights—but never had a male novelist written more intimately about women—heart, contradiction, and soul; never had a novelist loved them more, been so comfortable in the tides of their sentiment, and so ready to see them murdered. His work held, on the consequence, huge fascination for women. Since by the end he was also the sacramental poet of a sacramental act, for he believed nothing human had such significance as the tender majesties of a man and woman fucking with love, he was also the most appalling subversive to the single permissive sexual standard: the orgy, homosexuality, and the inevitable promiscuity attached to a sexual search repelled him, and might yet repel many of the young as they become bored with the similarity of the sexes.

  Indeed, which case-hardened guerrilla of Women’s Liberation might not shed a private tear at the following passage:

  And if you’re in Scotland and I’m in the Midlands, and I can’t put my arms round you, and wrap my legs round you, yet I’ve got something of you. My soul softly flaps in the little pentecost flame with you, like the peace of fucking. We fucked a flame into being. Even the flowers are fucked into being between the sun and the earth. But it’s a delicate thing, and takes patience and the long pause.

  So I love chastity now, because it is the peace that comes of fucking. I love being chaste now. I love it as snowdrops love the snow. I love this chastity, which is the pause of peace of our fucking, between us now like a snowdrop of forked white fire. And when the real spring comes, when the drawing together comes, then we can fuck the little flame brilliant and yellow.

  Yes, which stout partisan of Female Liberation would read such words and not go soft for the memory of some bitter bridge of love she had burned behind. Lawrence was dangerous. So delicate and indestructible an enemy to the cause of Liberation that to expunge him one would have to look for Millett herself. If she is more careful with Lawrence than with Miller, acting less like some literary Molotov, if her disrespect for quotation is in this place more guarded, if she even functions as a critic and so gives us a clue to the meaning of Lawrence’s life and work, she has become twice adroit at hiding the real evidence. It is crucial to her case that Lawrence be the “counterrevolutionary sexual politician” she terms him, but since women love his work, and remember it, she is obliged to bring in the evidence more or less fairly, and only distort it by small moves, brief elisions in the quotation, the suppression of passing contradictions, in short bring in all the evidence on one side of the case and harangue the jury but a little further. Since she has a great deal of evidence, only a careful defense can overthrow her case. For Lawrence can be hung as a counterrevolutionary sexual politician out of his own words and speeches. There is a plethora of evidence—in his worst books. And in all his books there are unmistakable tendencies toward the absolute domination of women by men, mystical worship of the male will, detestation of democracy. There is a stretch in the middle of his work, out in such unread tracts as Aaron’s Rod and Kangaroo, when the uneasy feeling arrives that perhaps it was just as well Lawrence died when he did, for he could have been the literary adviser to Oswald Mosley about the time Hitler came in, one can even ingest a comprehension of the appeal of fascism to Pound and Wyndham Lewis, for the death of nature lived already in the air of the contract between corporate democracy and technology, and who was then to know that the marriage of fascism and technology would be even worse, would accelerate that death. Still, such fear for the end of Lawrence is superficial. He was perhaps a great writer, certainly flawed, and abominably pedestrian in his language when the ducts of experience burned dry, he was unendurably didactic then, he was a pill and, at his worst, a humorless nag; he is pathetic in all those places he suggests that men should follow the will of a stronger man, a purer man, a man conceivably not unlike himself, for one senses in his petulance and in the spoiled airs of his impatient disdain at what he could not intellectually dominate that he was a mama’s boy, spoiled rotten, and could not have commanded two infantrymen to follow him, yet he was still a great writer, for he contained a cauldron of boiling opposites—he was on the one hand a Hitler in a teapot, on the other he was the blessed breast of tender love, he knew what it was to love a woman from her hair to her toes, he lived with all the sensibility of a female burning with tender love—and these incompatibles, enough to break a less extraordinary man, were squared in their difficulty by the fact that he had intellectual ambition sufficient to desire the overthrow of European civilization; his themes were nothing if not immense—in The Plumed Serpent he would even look to the founding of a new religion based on the virtues of the phallus and the submission of women to the wisdom of that principle. But he was also the son of a miner, he came from hard practical small-minded people
, stock descended conceivably from the Druids, but how many centuries had hammered the reductive wisdom of pounds and pennies into the genes? So a part of Lawrence was like a little tobacconist from the English Midlands who would sniff the smoke of his wildest ideas—notions, we may be certain, that ran completely off the end of anybody’s word system—and hack out an irritable cough at the intimate intricate knobby knotty contradictions of his ideas when they were embodied in people. For if we can feel how consumed he was by the dictatorial pressure to ram his sentiments into each idiot throat, he never forgets that he is writing novels, and so his ideas cannot simply triumph, they have to be tried and heated and forged, and finally be beaten into shapelessness against the anvil of his profound British skepticism, which would not buy his ideas, not outright, for even his own characters seem to wear out in them. Kate Leslie, the heroine of The Plumed Serpent, a proud sophisticated Irish lady, falls in love with one of the Mexican leaders of a new party, a new faith, a new ritual, gives herself to the new religion, believes in her submission—but not entirely! At the end she is still attached to the ambivalence of the European mind. Lilly, the hero of Aaron’s Rod, finally preaches “deep fathomless submission to the heroic soul in a greater man,” and the greater man is Lilly, but he is a slim small somewhat ridiculous figure, a bigger man for example strikes him in front of his wife and he is reduced to regaining his breath without showing he is hurt, he is a small hard-shelled nut of contradictions, much like Lawrence himself, but the grandeur of the ideas sounds ridiculous in the little cracked shell. Of course, Lawrence was not only trying to sell dictatorial theorems, he was also trying to rid himself of them. We can see by the literary line of his life that he moves from the adoration of his mother in Sons and Lovers and from close to literal adoration of the womb in The Rainbow to worship of the phallus and the male will in his later books. In fact, Millett can be quoted to good effect, for her criticism is here close to objective, which is to say not totally at odds with the defense:

  Aaron’s Rod, Kangaroo, and The Plumed Serpent are rather neglected novels, and perhaps justly so. They are unquestionably strident, and unpleasant for a number of reasons, principally a rasping protofascist tone, an increasing fondness of force, a personal arrogance, and innumerable racial, class, and religious bigotries. In these novels one sees how terribly Lawrence strained after triumph in the “man’s world” of formal politics, war, priest-craft, art and finance. Thinking of Lady Chatterley or the early novels, readers often equate Lawrence with the personal life which generally concerns the novelist, the relations of men and women—for whether he played a woman’s man or a man’s man, Lawrence was generally doing so before an audience of women, who found it difficult to associate him with the public life of male authority. After Women in Love, having solved, or failed to solve, the problem of mastering the female, Lawrence became more ambitious. Yet he never failed to take his sexual politics with him, and with an astonishing consistency of motive, made it the foundation of all his other social and political beliefs.

  It is fair analysis as far as it goes, but it fails to underline the heroism of his achievement, which is that he was able finally to leave off his quest for power in the male world and go back to what he started with, go back after every bitterness and frustration to his first knowledge that the physical love of men and women, insofar as it was untainted by civilization, was the salvation of us all, there was no other. And in fact he had never ceased believing that, he had merely lost hope it could be achieved.

  Millett’s critical misdemeanor is to conceal the pilgrimage, hide the life, cover over that emotional odyssey that took him from adoration of the woman to outright lust for her murder, then took him back to worship her beauty, even her procreative beauty. Millett avoids the sympathy this might arouse in her female readers (which dead lover is more to be cherished after all than the one who returned at the end?), yes, avoids such huge potential sympathy by two simple critical stratagems: she writes about his last book first, which enables her to end her very long chapter on Lawrence with an analysis of his story “The Woman Who Rode Away.” Since it may be the most savage of his stories, and concludes with the ritual sacrifice of a white woman by natives, Millett can close on Lawrence with the comment, “Probably it is the perversion of sexuality into slaughter, indeed, the story’s very travesty and denial of sexuality, which accounts for its monstrous, even demented air.” Not every female reader will remind herself that Lawrence, having purged his blood of murder, would now go on to write Lady Chatterley. But then Millett is not interested in the dialectic by which writers deliver their themes to themselves; she is more interested in hiding the process, and so her second way of concealing how much Lawrence has still to tell us about men and women is simply to distort the complexity of his brain into snarling maxims, take him at his worst and make him even worse, take him at his best and bring pinking shears to his context. Like a true species of literary mafia, Millett works always for points and the shading of points. If she can’t steal a full point, she’ll cop a half.

  Examples abound, but it is necessary to quote Lawrence in some fullness; a defense of his works rests naturally on presenting him in uninterrupted lines, which indeed will be no hardship to read. Besides, the clearest exposure of the malignant literary habits of the prosecutor is to quote her first and thereby give everyone an opportunity to see how little she shows, how much she ignores, in her desire to steal the verdict.

  “You lie there,” he orders. She accedes with a “queer obedience”—Lawrence never uses the word “female” in the novel without prefacing it with the adjectives “weird” or “queer”: this is presumably done to persuade the reader that woman is a dim prehistoric creature operating out of primeval impulse. Mellors concedes one kiss on the navel and then gets to business:

  “And he had to come into her at once, to enter the peace on earth of that soft quiescent body. It was the moment of pure peace for him, the entry into the body of a woman. She lay still, in a kind of sleep, always in a kind of sleep. The activity, the orgasm was all his, all his; she could strive for herself no more.”

  This is the passage from which she has drawn her quotation:

  “You lie there,” he said softly, and he shut the door, so that it was dark, quite dark.

  With a queer obedience, she lay down on the blanket. Then she felt the soft, groping, helplessly desirous hand touching her body, feeling for her face. The hand stroked her face softly, softly, with infinite soothing and assurance, and at last there was the soft touch of a kiss on her cheek.

  She lay quite still, in a sort of sleep, in a sort of dream. Then she quivered as she felt his hand groping softly, yet with queer thwarted clumsiness among her clothing. Yet the hand knew, too, how to unclothe her where it wanted. He drew down the thin silk sheath, slowly, carefully, right down and over her feet. Then with a quiver of exquisite pleasure he touched the warm soft body, and touched her navel for a moment in a kiss. And he had to come into her at once, to enter the peace on earth of her soft, quiescent body. It was the moment of pure peace for him, the entry into the body of a woman.