THE greatest mystery about a human being is not his reaction to sex or praise, but the manner in which he contrives to put in twenty-four hours a day. It is this which puzzles the long- shoreman about the clerk, the Londoner about the bushman. It was this which puzzled Carol in regard to the married Vida. Carol herself had the baby, a larger house to care for, all the telephone calls for Kennicott when he was away; and she read everything, while Vida was satisfied with newspaper headlines.
But after detached brown years in boarding-houses, Vida was hungry for housework, for the most pottering detail of it. She had no maid, nor wanted one. She cooked, baked, swept, washed supper-cloths, with the triumph of a chemist in a new laboratory. To her the hearth was veritably the altar. When she went shopping she hugged the cans of soup, and she bought a mop or a side of bacon as though she were preparing for a reception. She knelt beside a bean sprout and crooned, “I raised this with my own hands — I brought this new life into the world.”
“I love her for being so happy,” Carol brooded. “I ought to be that way. I worship the baby, but the housework —— Oh, I suppose I’m fortunate; so much better off than farm- women on a new clearing, or people in a slum.”
It has not yet been recorded that any human being has gained a very large or permanent contentment from meditation upon the fact that he is better off than others.
In Carol’s own twenty-four hours a day she got up, dressed the baby, had breakfast, talked to Oscarina about the day’s shopping, put the baby on the porch to play, went. to the butcher’s to choose between steak and pork chops, bathed the baby, nailed up a shelf, had dinner, put the baby to bed for a nap, paid the iceman, read for an hour, took the baby out for a walk, called on Vida, had supper, put the baby to bed, darned socks, listened to Kennicott’s yawning comment on what a fool Dr. McGanum was to try to use that cheap X-ray outfit of his on an epithelioma, repaired a frock, drowsily heard Kennicott stoke the furnace, tried to read a page of Thorstein Veblen — and the day was gone.
Except when Hugh was vigorously naughty, or whiney, or laughing, or saying “I like my chair” with thrilling maturity, she was always enfeebled by loneliness. She no longer felt superior about that misfortune. She would gladly have been converted to Vida’s satisfaction in Gopher Prairie and mopping the floor.
II

Carol drove through an astonishing number of books from the public library and from city shops. Kennicott was at first uncomfortable over her disconcerting habit of buying them. A book was a book, and if you had several thousand of them right here in the library, free, why the dickens should you spend your good money? After worrying about it for two or three years, he decided that this was one of the Funny Ideas which she had caught as a librarian and from which she would never entirely recover.
The authors whom she read were most of them frightfully annoyed by the Vida Sherwins. They were young American sociologists, young English realists, Russian horrorists; Anatole France, Rolland, Nexo, Wells, Shaw, Key, Edgar Lee Masters, Theodore Dreiser, Sherwood Anderson, Henry Mencken, and all the other subversive philosophers and artists whom women were consulting everywhere, in batik-curtained studios in New York, in Kansas farmhouses, San Francisco drawing- rooms, Alabama schools for negroes. From them she got the same confused desire which the million other women felt; the same determination to be class-conscious without discovering the class of which she was to be conscious.
Certainly her reading precipitated her observations of Main Street, of Gopher Prairie and of the several adjacent Gopher Prairies which she had seen on drives with Kennicott. In her fluid thought certain convictions appeared, jaggedly, a fragment of an impression at a time, while she was going to sleep, or manicuring her nails, or waiting for Kennicott.
These convictions she presented to Vida Sherwin — Vida Wutherspoon — beside a radiator, over a bowl of not very good walnuts and pecans from Uncle Whittier’s grocery, on an evening when both Kennicott and Raymie had gone out of town with the other officers of the Ancient and Affiliated Order of Spartans, to inaugurate a new chapter at Wakamin. Vida had come to the house for the night. She helped in putting Hugh to bed, sputtering the while about his soft skin. Then they talked till midnight.
What Carol said that evening, what she was passionately thinking, was also emerging in the minds of women in ten thousand Gopher Prairies. Her formulations were not pat solutions but visions of a tragic futility. She did not utter them so compactly that they can be given in her words; they were roughened with “Well, you see” and “if you get what I mean” and “I don’t know that I’m making myself clear.” But they were definite enough, and indignant enough.
III

In reading popular stories and seeing plays, asserted Carol, she had found only two traditions of the American small town. The first tradition, repeated in scores of magazines every month, is that the American village remains the one sure abode of friendship, honesty, and clean sweet marriageable girls. Therefore all men who succeed in painting in Paris or in finance in New York at last become weary of smart women, return to their native towns, assert that cities are vicious, marry their childhood sweethearts and, presumably, joyously abide in those towns until death.
The other tradition is that the significant features of all villages are whiskers, iron dogs upon lawns, gold bricks, checkers, jars of gilded cat-tails, and shrewd comic old men who are known as “hicks” and who ejaculate “Waal I swan.” This altogether admirable tradition rules the vaudeville stage, facetious illustrators, and syndicated newspaper humor, but out of actual life it passed forty years ago. Carol’s small town thinks not in hoss-swapping but in cheap motor cars, telephones, ready-made clothes, silos, alfalfa, kodaks, phonographs, leather-upholstered Morris chairs, bridge-prizes, oil- stocks, motion-pictures, land-deals, unread sets of Mark Twain, and a chaste version of national politics.
With such a small-town life a Kennicott or a Champ Perry is content, but there are also hundreds of thousands, par- ticularly women and young men, who are not at all content. The more intelligent young people (and the fortunate widows!) flee to the cities with agility and, despite the fictional tradition, resolutely stay there, seldom returning even for holidays. The most protesting patriots of the towns leave them in old age, if they can afford it, and go to live in California or in the cities.
The reason, Carol insisted, is not a whiskered rusticity. It is nothing so amusing!
It is an unimaginatively standardized background, a sluggishness of speech and manners, a rigid ruling of the spirit by the desire to appear respectable. It is contentment . . . the contentment of the quiet dead, who are scornful of the living for their restless walking. It is negation canonized as the one positive virtue. It is the prohibition of happiness. It is slavery self-sought and self-defended. It is dullness made God.
A savorless people, gulping tasteless food, and sitting afterward, coatless and thoughtless, in rocking-chairs prickly with inane decorations, listening to mechanical music, saying mechanical things about the excellence of Ford automobiles, and viewing themselves as the greatest race in the world.
IV

She had inquired as to the effect of this dominating dullness upon foreigners. She remembered the feeble exotic quality to be found in the first-generation Scandinavians; she recalled the Norwegian Fair at the Lutheran Church, to which Bea had taken her. There, in the bondestue, the replica of a Norse farm kitchen, pale women in scarlet jackets embroidered with gold thread and colored beads, in black skirts with a line of blue, green-striped aprons, and ridged caps very pretty to set off a fresh face, had served rommegrod og lefse — sweet cakes and sour milk pudding spiced with cinnamon. For the first time in Gopher Prairie Carol had found novelty. She had reveled in the mild foreignness of it.
But she saw these Scandinavian women zealously exchanging their spiced puddings and red jackets for fried pork chops and congealed white blouses, trading the ancient Christmas hymns of the fjords for “She’s My Jazzland Cutie,” being Americanized into uniformity, and in less than a generation losing in the grayness whatever pleasant new customs they might have added to the life of the town. Their sons finished the process. In ready-made clothes and ready-made high- school phrases they sank into propriety, and the sound American customs had absorbed without one trace of pollution another alien invasion.
And along with these foreigners, she felt herself being ironed into glossy mediocrity, and she rebelled, in fear.
The respectability of the Gopher Prairies, said Carol, is reinforced by vows of poverty and chastity in the matter of knowledge. Except for half a dozen in each town the citizens are proud of that achievement of ignorance which it is so easy to come by. To be “intellectual” or “artistic” or, in their own word, to be “highbrow,” is to be priggish and of dubious virtue.
Large experiments in politics and in co-operative distribution, ventures requiring knowledge, courage, and imagination, do originate in the West and Middlewest, but they are not of the towns, they are of the farmers. If these heresies are supported by the townsmen it is only by occasional teachers doctors, lawyers, the labor unions, and workmen like Miles Bjornstam, who are punished by being mocked as “cranks,” as “half-baked parlor socialists.” The editor and the rector preach at them. The cloud of serene ignorance submerges them in unhappiness and futility.
V

Here Vida observed, “Yes — well —— Do you know, I’ve always thought that Ray would have made a wonderful rector. He has what I call an essentially religious soul. My! He’d have read the service beautifully! I suppose it’s too late now, but as I tell him, he can also serve the world by selling shoes and —— I wonder if we oughtn’t to have family-prayers?”
VI

Doubtless all small towns, in all countries, in all ages, Carol admitted, have a tendency to be not only dull but mean, bitter, infested with curiosity. In France or Tibet quite as much as in Wyoming or Indiana these timidities are inherent in isolation.
But a village in a country which is taking pains to become altogether standardized and pure, which aspires to succeed Victorian England as the chief mediocrity of the world, is no longer merely provincial, no longer downy and restful in its leaf-shadowed ignorance. It is a force seeking to dominate the earth, to drain the hills and sea of color, to set Dante at boosting Gopher Prairie, and to dress the high gods in Klassy Kollege Klothes. Sure of itself, it bullies other civilizations, as a traveling salesman in a brown derby conquers the wisdom of China and tacks advertisements of cigarettes over arches for centuries dedicate to the sayings of Confucius.
Such a society functions admirably in the large production of cheap automobiles, dollar watches, and safety razors. But it is not satisfied until the entire world also admits that the end and joyous purpose of living is to ride in flivvers, to make advertising-pictures of dollar watches, and in the twilight to sit talking not of love and courage but of the convenience of safety razors.
And such a society, such a nation, is determined by the Gopher Prairies. The greatest manufacturer is but a busier Sam Clark, and all the rotund senators and presidents are village lawyers and bankers grown nine feet tall.
Though a Gopher Prairie regards itself as a part of the Great World, compares itself to Rome and Vienna, it will not acquire the scientific spirit, the international mind, which would make it great. It picks at information which will visibly procure money or social distinction. Its conception of a community ideal is not the grand manner, the noble aspiration, the fine aristocratic pride, but cheap labor for the kitchen and rapid increase in the price of land. It plays at cards on greasy oil- cloth in a shanty, and does not know that prophets are walking and talking on the terrace.
If all the provincials were as kindly as Champ Perry and Sam Clark there would be no reason for desiring the town to seek great traditions. It is the Harry Haydocks, the Dave Dyers, the Jackson Elders, small busy men crushingly powerful in their common purpose, viewing th............