Lipstick Lust: 3 Lesbian Classic Novels. Radclyffe Hall

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СКАЧАТЬ been making the motions of drinking and smoking over an empty coffee-cup and a pipe which lacked tobacco, she laughed aloud, cut herself another hunch of bread, and begged for a puff from old Rustum’s pipe, filled though it was with cow dung.

      The gipsies, with whom it is obvious that she must have been in secret communication before the revolution, seem to have looked upon her as one of themselves (which is always the highest compliment a people can pay), and her dark hair and dark complexion bore out the belief that she was, by birth, one of them and had been snatched by an English Duke from a nut tree when she was a baby and taken to that barbarous land where people live in houses because they are too feeble and diseased to stand the open air. Thus, though in many ways inferior to them, they were willing to help her to become more like them; taught her their arts of cheese-making and basket-weaving, their science of stealing and bird-snaring, and were even prepared to consider letting her marry among them.

      But Orlando had contracted in England some of the customs or diseases (whatever you choose to consider them) which cannot, it seems, be expelled. One evening, when they were all sitting round the camp fire and the sunset was blazing over the Thessalian hills, Orlando exclaimed:

      ‘How good to eat!’

      (The gipsies have no word for ‘beautiful’. This is the nearest.)

      All the young men and women burst out laughing uproariously. The sky good to eat, indeed! The elders, however, who had seen more of foreigners than they had, became suspicious. They noticed that Orlando often sat for whole hours doing nothing whatever, except look here and then there; they would come upon her on some hill-top staring straight in front of her, no matter whether the goats were grazing or straying. They began to suspect that she had other beliefs than their own, and the older men and women thought it probable that she had fallen into the clutches of the vilest and cruellest among all the Gods, which is Nature. Nor were they far wrong. The English disease, a love of Nature, was inborn in her, and here, where Nature was so much larger and more powerful than in England, she fell into its hands as she had never done before. The malady is too well known, and has been, alas, too often described to need describing afresh, save very briefly. There were mountains; there were valleys; there were streams. She climbed the mountains; roamed the valleys; sat on the banks of the streams. She likened the hills to ramparts, to the breasts of doves, and the flanks of kine. She compared the flowers to enamel and the turf to Turkey rugs worn thin. Trees were withered hags, and sheep were grey boulders. Everything, in fact, was something else. She found the tarn on the mountain-top and almost threw herself in to seek the wisdom she thought lay hid there; and when, from the mountain-top, she beheld far off, across the Sea of Marmara, the plains of Greece, and made out (her eyes were admirable) the Acropolis with a white streak or two, which must, she thought, be the Parthenon, her soul expanded with her eyeballs, and she prayed that she might share the majesty of the hills, know the serenity of the plains, etc. etc., as all such believers do. Then, looking down, the red hyacinth, the purple iris wrought her to cry out in ecstasy at the goodness, the beauty of nature; raising her eyes again, she beheld the eagle soaring, and imagined its raptures and made them her own. Returning home, she saluted each star, each peak, and each watch-fire as if they signalled to her alone; and at last, when she flung herself upon her mat in the gipsies’ tent, she could not help bursting out again, How good to eat! How good to eat! (For it is a curious fact that though human beings have such imperfect means of communication, that they can only say ‘good to eat’ when they mean ‘beautiful’ and the other way about, they will yet endure ridicule and misunderstanding rather than keep any experience to themselves.) All the young gipsies laughed. But Rustum el Sadi, the old man who had brought Orlando out of Constantinople on his donkey, sat silent. He had a nose like a scimitar; his cheeks were furrowed as if from the age-long descent of iron hail; he was brown and keen-eyed, and as he sat tugging at his hookah he observed Orlando narrowly. He had the deepest suspicion that her God was Nature. One day he found her in tears. Interpreting this to mean that her God had punished her, he told her that he was not surprised. He showed her the fingers of his left hand, withered by the frost; he showed her his right foot, crushed where a rock had fallen. This, he said, was what her God did to men. When she said, ‘But so beautiful’, using the English word, he shook his head; and when she repeated it he was angry. He saw that she did not believe what he believed, and that was enough, wise and ancient as he was, to enrage him.

      This difference of opinion disturbed Orlando, who had been perfectly happy until now. She began to think, was Nature beautiful or cruel; and then she asked herself what this beauty was; whether it was in things themselves, or only in herself; so she went on to the nature of reality, which led her to truth, which in its turn led to Love, Friendship, Poetry (as in the days on the high mound at home); which meditations, since she could impart no word of them, made her long, as she had never longed before, for pen and ink.

      ‘Oh! if only I could write!’ she cried (for she had the odd conceit of those who write that words written are shared). She had no ink; and but little paper. But she made ink from berries and wine; and finding a few margins and blank spaces in the manuscript of ‘The Oak Tree’, managed by writing a kind of shorthand, to describe the scenery in a long, blank version poem, and to carry on a dialogue with herself about this Beauty and Truth concisely enough. This kept her extremely happy for hours on end. But the gipsies became suspicious. First, they noticed that she was less adept than before at milking and cheese-making; next, she often hesitated before replying; and once a gipsy boy who had been asleep, woke in a terror feeling her eyes upon him. Sometimes this constraint would be felt by the whole tribe, numbering some dozens of grown men and women. It sprang from the sense they had (and their senses are very sharp and much in advance of their vocabulary) that whatever they were doing crumbled like ashes in their hands. An old woman making a basket, a boy skinning a sheep, would be singing or crooning contentedly at their work, when Orlando would come into the camp, fling herself down by the fire and gaze into the flames. She need not even look at them, and yet they felt, here is someone who doubts; (we make a rough-and-ready translation from the gipsy language) here is someone who does not do the thing for the sake of doing; nor looks for looking’s sake; here is someone who believes neither in sheep-skin nor basket; but sees (here they looked apprehensively about the tent) something else. Then a vague but most unpleasant feeling would begin to work in the boy and in the old woman. They broke their withys; they cut their fingers. A great rage filled them. They wished Orlando would leave the tent and never come near them again. Yet she was of a cheerful and willing disposition, they owned; and one of her pearls was enough to buy the finest herd of goats in Broussa.

      Slowly, she began to feel that there was some difference between her and the gipsies which made her hesitate sometimes to marry and settle down among them for ever. At first she tried to account for it by saying that she came of an ancient and civilized race, whereas these gipsies were an ignorant people, not much better than savages. One night when they were questioning her about England she could not help with some pride describing the house where she was born, how it had 365 bedrooms and had been in the possession of her family for four or five hundred years. Her ancestors were earls, or even dukes, she added. At this she noticed again that the gipsies were uneasy; but not angry as before when she had praised the beauty of nature. Now they were courteous, but concerned as people of fine breeding are when a stranger has been made to reveal his low birth or poverty. Rustum followed her out of the tent alone and said that she need not mind if her father were a Duke, and possessed all the bedrooms and furniture that she described. They would none of them think the worse of her for that. Then she was seized with a shame that she had never felt before. It was clear that Rustum and the other gipsies thought a descent of four or five hundred years only the meanest possible. Their own families went back at least two or three thousand years. To the gipsy whose ancestors had built the Pyramids centuries before Christ was born, the genealogy of Howards and Plantagenets was no better and no worse than that of the Smiths and the Joneses: both were negligible. Moreover, where the shepherd boy had a lineage of such antiquity, there was nothing specially memorable or desirable in ancient birth; vagabonds and beggars all shared it. And then, though he was too courteous to speak openly, it was clear that the gipsy thought that there was no more vulgar ambition than to possess bedrooms СКАЧАТЬ