Appendix. Race Vs. Ethnicity: the Case of the Gypsies

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Appendix. Race vs. Ethnicity: The Case of the Gypsies

The Gypsies provide a good example of the complex and changing nature of categorization and nomenclature, along with the opportunity to revisit the ideas of Max Silverman about the Jew (discussed in the previous chapter) and to apply those ideas to the Gypsy. Over the centuries, the legal status of the Gypsy in England has evolved from alien immigrant to vagrant and beggar to (in 1988) a specific ethnic group protected under race relations legislation. This change in definition has not diminished the confusion about who or what is a ‘Gypsy’, as reflected by contradictory legislative acts in England. David Mayall summarizes some of the major difficulties in capturing ‘Gypsy identity’:

Encyclopaedias and reference texts vary in their definitions and change over time, academics and Gypsiologists fail to agree over the basis of Gypsy identity, the state until recently found it acceptable to have two contrasting statutory definitions of the group, internal inconsistencies exist within one source and the works of particular authors, and race and ethnicity as clas- sificatory systems are repeatedly conflated despite fundamental differences in their meanings.

Although ethnicity has become the term du jour, there are problems with it. Citing scholar Siân Jones, Mayall observes that ‘the expansion of the category [of ethnicity] to include, among others, groups formerly seen as “nations”, “tribes”, “minorities”, “cultures”, “racial groups” and “religious groups” raises serious questions about the utility of the concept itself.’ He noted at the time of publication of his book in 2004 that the British state continued to define Gypsies as both an ethnic group and a nomadic group, a confusing situation given that these are very different definitions with different potential and actual consequences. Such consequences may be seen in an important difference between the persecu- tion of Jews and Gypsies in Nazi Germany: the case against the Jew was made on racial grounds, while that against the Gypsy was made on grounds of their purported antisocial, criminal behavior. Repercussions of this distinction have included post- war denial of reparations to Gypsies and exclusion from recognition by the US Holocaust Memorial Council. The campaign to establish the ethnic identity of Gypsies thus has a significant political component.1 Brian A. Belton, a scholar with Gypsy ancestry, argues in Questioning Gypsy Identity that differentiations between the terms ethnicity and race are mean- ingless. He remarks how ‘in practice the ideas of race and ethnicity have melded in popular contemporary discourse. There is no difference between the practices of ethnic cleansing and racial extermination, for example.’2 More, Belton argues that treating Gypsies as an ‘ethnic collectivity’ in a campaign to win rights for an oppressed people rests on a shaky ground of supposed com- monalities; he questions the whole idea of ‘an essentialist and homogeneous

205 206 Race and Identity in D. H. Lawrence

Gypsy population’ that is ‘the Gypsy ethnic narrative’. As well, an ethnic classification that exerts influence in sympathetic societies can all too readily create hostility in unsympathetic environments.3 A case to demonstrate Belton’s point occurred in September 2010, when the European Union took legal action against France for expelling a thousand illegal Gypsy immigrants and demol- ishing hundreds of Gypsy camps in that nation. The United Nations and the Vatican joined the EU in accusing France of targeting an entire ethnic minority rather than dealing with individuals on a case- by- case basis. In a section of his book entitled ‘Marketing Gypsies’, Belton discusses the motivations for, and results of, the vogue in promoting Gypsies as an ethnic community; his words are reminiscent of the discussions of the marketability of Indian culture in works by Leah Dilworth and Molly Mullin, among others. Deploring the current ‘fashion for Gypsies’, Belton observes:

The Gypsies, like many other minorities, are highly marketable these days. . . . This threat to turn their culture into a spectacle is a danger more difficult to apprehend than the effects of various regulations or of social work and schooling. There is now a risk that lack of respect will give way to pseudo- respect. In some ways this is worse because it is garbled in an insincerity and fraternalism that are more dangerous than the paternalism that preceded it.4

Four years after Belton’s book, a New York Times article showed the continuing relevance of Belton’s point about the marketing of Gypsies. The article, about the Ensemble Caprice’s concert entitled ‘Bach and the Bohemian Gypsies’, explores how Gypsy music has influenced several composers, and how these composers have in effect taken credit for it. After noting that ‘Gypsy music sells’, the article concludes on a somber note:

Yet one may feel a slight discomfort about the [ensemble’s] marketing strategies. For those who study contemporary events there is evidence aplenty that Gypsies are in terrible straits in parts of Europe, and some have raised fears of a holocaust. [The ensemble] ought to think carefully about what it means to represent Gypsies as romantic and carefree, as ‘the Bohemian Gypsies’, at a moment when their situation is precarious.5

How easily the romantic view of the Gypsy can transform into hostility is illustrated by an event of summer 2009, when thousands at a Madonna concert in Romania booed and jeered when the star spoke out from the stage about discrimination against Gypsies in Eastern Europe. They did not want to hear about the plight of the Gypsies, though moments earlier these outraged audience members had been thoroughly enjoying the Gypsy musicians who shared the stage with Madonna and performed the cultural heritage of the region.6 Much remains to be learned about Gypsies, and Wim Willems suggests an historical rather than an ethnographic approach; he asserts that ‘by choosing a socio- economic perspective to analyse the history of these groups, perhaps we will succeed in discovering creatures of flesh and blood behind the social Race vs. Ethnicity: The Case of the Gypsies 207 construction of a separate Gypsy people’.7 Deborah Nord takes a different position. Rehearsing the various scholarly approaches to ‘the question of terminology’ – including those of Mayall and Willems – she concludes that ‘their efforts at reconstruction are problematic for those who wish to claim a Gypsy identity that has a recognizable linguistic, cultural, and ethnic core’. She believes that ‘Gypsy identity is a matter of both personal self- definition and history. . . . Misplaced and racist beliefs in the homogeneity of minority groups do not invalidate the power or felt reality of minority identity.’8 Gypsy populations in modern times have in fact been working to assert their right to characterize themselves, to negotiate the borderline between self and other in ways acceptable to them as a people; they exert this authority and autonomy in defiance of the scholars, aficionados, or haters of the previous centuries and ours, who interpret and impose such definition from the outside. The first Romani Congress was held in 1934, and after the Second World War, stimulated in part by the American civil rights movement, Gypsy solidarity became stronger and more organized. The second congress affirmed India as the mother country and formed an international union; the union was eventually accorded consultative status by the United Nations. The third congress, in 1981, saw the creation of a flag and anthem, and the considera- tion of a separate Romani nation. The fourth, in 1990, appointed a commission to plan a Romani- language encyclopedia. Subsequent congresses, in spite of some internal divisions, have continued the furthering of a Gypsy identity.9 In other developments, a Romany Archives and Documentation Center was founded in London in 1962 (now located at the University of Texas at Austin) and the Gypsy Council in 1966.10 These efforts do not gainsay the fact that, whether described as ‘racial’ or ‘ethnic’ or by some other term, identity is a complex interweaving of ‘us’ and ‘them’. As David Mayall writes, ‘Identity is felt and experienced, but it is also given and constructed. It is formed and moulded by the group, but this is often set within the parameters provided by outsiders. Identities are also dependent on notions of a core or essence, often fixed and static, but which is also able to accommodate reformulation and change.’11 One’s identity, not to mention one’s ‘true identity’, is the most human of attributes and perhaps the most elusive to pin down. But to engage in such reflection on self and nation, as insiders or outsiders, is to help discover the ‘creatures of flesh and blood’, in Willems’s words, ‘behind the social construction’ – and often trapped underneath the historical accretion of reifying stereotypes. Notes

1 Introduction: D. H. Lawrence and the Racial Other

1. Bertrand Russell, ‘D. H. Lawrence’, Portraits From Memory and Other Essays (New York: Simon & Schuster, 1956), pp. 112, 114. 2. Wayne Booth speaks of Lawrence’s ‘overlapping narrative voices’ in ‘Confessions of a Lukewarm Lawrentian’, in Michael Squires and Keith Cushman, eds., The Challenge of D. H. Lawrence (Madison: University of Wisconsin Press, 1990), p. 21; M. Elizabeth Sargent and Garry Watson, ‘D. H. Lawrence and the Dialogical Principle: “The Strange Reality of Otherness”’, College English 63 (March 2001), refer to Bakhtin’s concept of dialogism; see too the special issue on Lawrence and the Other of D. H. Lawrence Studies (Korea), 1.2 (2007). Neil Roberts’s D. H. Lawrence, Travel and Cultural Difference (Basingstoke: Palgrave Macmillan, 2004) focuses on the importance of travel for Lawrence’s developing vision. 3. Statistics for 2001 are from Datasets and reference tables, ‘Table KS07 Religion’, Office of National Statistics. http://www.ons.gov.uk/ons/datasets- and- tables/ index.html (26 August 2013). The figures for Nottingham in 1901 are from the census for that year, ‘Table 36.— BIRTHPLACES of MALES and FEMALES enumerated in the ANCIENT COUNTY and in the CITY and COUNTY BOROUGH of NOTTINGHAM 1901’. http://www.histpop.org/resources/ pngs/0096/00300/00061_20.png (26 August 2013). Nottingham City was rather more diverse by 2001, when fewer than 60 per cent identified as Christian. More than 7 per cent were Buddhist, Hindu, Muslim, or Sikh, and almost a quarter of the population indicated ‘no religion’. In Lawrence’s time, when 120,000 to 150,000 Eastern Europeans relocated to Great Britain between 1881 and 1914, more than 60 per cent of these newly arrived immigrants settled in London; most of the rest settled in Manchester, and smaller numbers went to Liverpool, Birmingham, Leeds, and Glasgow, among others. By the First World War, 80 per cent of Britain’s 300,000 Jews lived in London (180,000), Manchester, and Leeds. See Todd M. Endelman, The Jews of Britain, 1656 to 2000 (Berkeley: University of California Press, 2002), pp. 127, 129– 30. 4. Many books deal with this wartime environment of propaganda, censorship, and stifling of dissent: what Paul Delany, in D. H. Lawrence’s Nightmare: The Writer and His Circle in the Years of the Great War (New York: Basic Books, 1978), calls ‘an implacable and fearsome social reality’ (p. ix). For more general treatments see Paul Fussell, The Great War and Modern Memory (London: Oxford University Press, 1975), and Samuel Hynes, A War Imagined: The First World War and English Culture (New York: Macmillan- Collier, 1990). 5. Paul Fussell, Abroad: British Literary Traveling Between the Wars (New York and Oxford: Oxford University Press, 1980), pp. 11, 72. 6. Wim Willems, In Search of the True Gypsy: From Enlightenment to Final Solution, trans. Don Bloch (London: Frank Cass, 1997), p. 39. See also David Mayall,

208 Notes 209

Gypsy Identities 1500– 2000: From Egipcyans and Moon- men to the Ethnic Romany (London: Routledge, 2004), p. 86. 7. Mayall, Gypsy Identities, p. 86. 8. Lionel Trilling, ‘What is Criticism?’, Introduction to Literary Criticism: An Introductory Reader (New York: Holt, Rinehart, and Winston, 1970), p. 20; quoted in Michael Bérubé, What’s Liberal About the Liberal Arts? Classroom Politics and ‘Bias’ in Higher Education (New York: W. W. Norton, 2006), p. 205. 9. Roberts, D. H. Lawrence, p. 16. 10. See Judith Ruderman, D. H. Lawrence and the Devouring Mother: The Search for a Patriarchal Ideal of Leadership (Durham, NC: Duke University Press, 1984). 11. Amit Chaudhuri, D. H. Lawrence and ‘Difference’: Postcoloniality and the Poetry of the Present (Oxford: Clarendon Press, 2003), p. 176. 12. Roberts, D. H. Lawrence, p. 19. 13. Mayall, Gypsy Identities, pp. 105– 7. 14. Jessie Chambers (‘E.T.’), J. D. Chambers, ed., D. H. Lawrence: A Personal Record, 2nd edn. (New York: Barnes & Noble, 1965), p. 111. 15. Edward Nehls, ed., D. H. Lawrence: A Composite Biography, Volume Two, 1919– 1925 (Madison: University of Wisconsin Press, 1958), p. 60. 16. Howard J. Booth, ‘“Give me differences”: Lawrence, Psychoanalysis, and Race’, D. H. Lawrence Review 27 (1997/1998), p. 190. 17. Kathryn Woodward, ed., Identity and Difference (London: Sage Publications, 1997), pp. 29, 22, 21. 18. Cited in Kathryn Zabelle Derounian- Stodola, and James Arthur Levernier, The Indian Captivity Narrative, 1500– 1900 (New York: Twayne Publishers, 1993), p. 63. 19. Mayall, Gypsy Identities, p. 48. 20. Paul Chaat Smith speaks of the word ‘tribe’ as another specialized term used by white Europeans to exoticize the American natives. See his Everything You Know About Indians is Wrong (Minneapolis: University of Minnesota Press, 2009), p. 17. See Mayall, Gypsy Identities, pp. 240– 1, 250, n. 102, for the research on Gypsy tribes. 21. Janet Lyon, ‘Gadže Modernism’, Modernism/Modernity 11 (September 2004), p. 518. 22. Smith, Everything You Know, p. 36, speaks of ‘the greatest holocaust in human history’ when referring to the killing of Indians. 23. Frank Felsenstein, Anti- Semitic Stereotypes: A Paradigm of Otherness in English Popular Culture 1660– 1830 (Baltimore: Johns Hopkins University Press, 1995), p. 85. A major difference between Gypsies and Jews in this regard is that philo-Semitism traces its roots much earlier than the Romantic period and may be said to be less a positive attitude toward Jews than a belief that the presence of Jews presages the return of the Christian messiah (along with, not incidentally, the conversion of the Jews). 24. Deborah Nord, Gypsies and the British Imagination, 1807– 1930 (New York: Columbia University Press, 2006), p. 23. 25. Rachel Rubinstein, Members of the Tribe: Native Americans in the Jewish Imagination (Detroit: Wayne State University Press, 2010), p. 10. Rubinstein’s book is a fascinating accounting of the complex and changing relationships between American Jews and Native Americans. 26. Rubinstein, Members of the Tribe, p. 183. 210 Notes

27. Goddam Gypsy, p. 236; quoted in Katie Trumpener, ‘The Time of the Gypsies: A “People Without History” in the Narratives of the West’, Critical Inquiry 18.4 (Summer1992), p. 883. In fact, because of the numerous similarities between Gypsies and Jews, cited over the centuries, a relationship between these groups has developed, manifested for example in the founding in recent decades of the Romani– Jewish Alliance. See Mayall, Gypsy Identities, p. 236. 28. Thomas Acton’s 1974 study of the Gypsy makes the comparison between Gypsy and Jew before the first paragraph on the first page has ended. See his Gypsy Politics and Social Change: The Development of Ethnic Ideology and Pressure Politics among British Gypsies from Victorian Reformism to Romany Nationalism (London: Routledge & Kegan Paul, 1974), p. 1. Other scholars linking the two groups are Wim Willems, In Search of the True Gypsy, p. 4; Mayall, Gypsy Identities, pp. 6, 19 n. 12; and Brian Belton, Questioning Gypsy Identity: Ethnic Narratives in Britain and America (Walnut Creek, CA: AltaMira Press, 2005), p. 131. Deborah Nord (Gypsies and the British Imagination, p. 6), addresses the Romany- circulated assertion of a shared Jewish identity. On the derivation from Ishmael, Nord (p. 177 n. 20) cites two publications, from 1802 and 1899 respectively. Writing at some point after 1969, in his undated history of Eastwood, ‘Eastwood Through Bygone Ages’: A Brief History of the Parish of Eastwood (Eastwood, UK: Eastwood Historical Society [n.d.]), pp. 143– 4, Arthur Coleman speaks of ‘the tradition that Romanies are the direct descendants of Ishmael’ but adds that this ‘interesting legend cannot be proved by existing documentary evidence’. Willems (In Search of the True Gypsy, pp. 56, 296) explores Heinrich Grellmann’s influential views on a Gypsy– Jew linkage. 29. Nord, Gypsies and the British Imagination, pp. 5– 6, 100– 1. 30. Mayall, Gypsy Identities, pp. 84– 5. 31. George Behlmer, ‘The Gypsy Problem in Victorian England’, Victorian Studies 28.1 (Winter 1985), p. 242. 32. Liszt, in his work The Gipsy in Music, praised Gypsies by contrasting them to the unsavory history and practices of the Jews. See Lyon, ‘Gadže Modernism’, p. 528. 33. Willems, In Search of the True Gypsy, pp. 158– 9. 34. Quoted in Nord, Gypsies and the British Imagination, p. 78. The information about the popularity of Lavengro is on p. 74. 35. See scientist Jared Diamond’s succinct discussion of classification issues in ‘Race Without Color’, Discover (November 1994): 82– 9. The recent head- line of another article, ‘DNA links prove Jews are a “race”, says genetics expert’, in the Israeli newspaper Haaretz for 7 May 2012, is not exactly of a piece with the thrust of the article itself, but it does show how, for some, the availability of genetic mapping through DNA has opened the door again to discussion of identities defined as racial (see http://www.haaretz. com/ jewish- world/ jewish- world- news/ dna- links- prove- jews- are- a- race- says- genetics- expert- 1.428664). A danger with regard to this particular research on Jews, as Duke University professor Lee Baker has said in personal cor- respondence, is that it raises counterproductive arguments about who is an ‘authentic Jew’, and in doing so it creates unfortunate and unnecessary exclusions: new out- groups, as it were. 36. Mayall, Gypsy Identities, pp. 276, 86. Notes 211

37. James Scott, ‘D. H. Lawrence’s Germania: Ethnic Psychology and Cultural Crisis in the Shorter Fiction’, D. H. Lawrence Review 10 (1977), pp. 142– 3. 38. Mayall, Gypsy Identities, pp. 143, 151 n. 158. In the text, Mayall remarks that ‘a scholarly article in an eminent academic journal in 1985 continued to describe the Gypsies as a race’. Only the footnote reveals that this article’s author was George Behlmer. 39. Joel Pfister, Individuality Incorporated: Indians and the Multicultural Modern (Durham, NC: Duke University Press, 2004), p. 19. 40. Robert F. Berkhofer, Jr., Salvation and the Savage; quoted in Pfister, Individuality Incorporated, p. 19. 41. Sander Gilman, ‘The Jewish Nose: Are Jews White? Or, the History of the Nose Job’, in Laurence J. Silberstein and Robert L. Cohn, eds., The Other in Jewish Thought and History: Constructions of Jewish Culture and Identity (New York: New York University Press, 1994), p. 365. 42. Pfister, Individuality Incorporated, pp. 19, 21. 43. Mayall, Gypsy Identities, p. 15. 44. Mayall, Gypsy Identities, p. 15. 45. Mayall, Gypsy Identities, p. 265. 46. Trumpener, ‘The Time of the Gypsies’, pp. 846– 7, n. 3. 47. Janet Lyon, who puts ‘Gypsy’ in quotation marks throughout her article ‘Gadže Modernism’, comments on p. 533, n. 2 that Thomas Acton, a preeminent scholar in the field of Gypsy studies, uses the term without quotation marks but he also discusses eighteen different terms used in various countries. Wim Willems (In Search of the True Gypsy, p. 307), remarks on the difficulties for modern social scientists of discerning any true con- nections among Gypsy peoples, much less a definition of the ‘true’ Gypsy: ‘There are hardly any empirical studies available from either the eighteenth or nineteenth century and, moreover, most studies confined themselves to narrowly delineated groups in diverse countries, the extent of whose mutual ethno- historical ties is unknown. The danger of unjustified generalizations still looms large as life.’ 48. Nord, Gypsies and the British Imagination, p. 19. 49. Mayall, Gypsy Identities, p. 268, n. 3. 50. Pfister, Individuality Incorporated, p. 21. 51. Sander Gilman, Franz Kafka, the Jewish Patient (New York: Routledge, 1995), p. 4.

2 Lawrence and the ‘Jewish Problem’

1. Augustus Jessopp and M. R. James, eds., The Life and Miracles of St William of Norwich by Thomas of Monmouth (Cambridge: Cambridge University Press, 1896), p. 70; cited in Anthony Julius, Trials of the Diaspora: A History of Anti- Semitism in England (Oxford: Oxford University Press, 2010), p. 109. Julius examines this ‘blood libel’ in all its versions throughout his study of British anti- Semitism, pp. 69– 102, 110– 18, 156– 71, 434– 40, and 491– 2. 2. There were earlier regional or local expulsions beginning in the mid- twelfth century, especially in France (central and north). But England was the first nation to expel all of its Jews. Re- admittance in the seventeenth century was de facto, not de jure: citizens turned a blind eye to the ‘foreigners’. Allowing actual citizenship came centuries later, and England was among the latest in 212 Notes

the West to grant Jews full emancipation. Dates of expulsion of Jews from Western Europe may be found in Robert Chazan, The Jews of Medieval Western Christendom, 1000– 1500 (New York: Cambridge University Press, 2006), especially pp. 166– 7, 227– 31. For pictorial representations of expulsions and dates of re- admittance, see Martin Gilbert, Jewish History Atlas (New York: Macmillan, 1969), especially pp. 46, 58. For this information and these sources I am indebted to Professor Kalman Bland of Duke University. 3. Todd Endelman, ‘The Englishness of Jewish Modernity in England’, in Jacob Katz, ed., Toward Modernity: The European Jewish Model (New Brunswick, NJ: Transaction Books, 1987), p. 237; Frank Felsenstein, Anti- Semitic Stereotypes: A Paradigm of Otherness in English Popular Culture 1660– 1830 (Baltimore: Johns Hopkins University Press, 1995), p. 30. 4. See Esther Panitz, The Alien in Their Midst: Images of Jews in English Literature (London and Toronto: Associated University Presses, 1981), Chapter 1: ‘The Blood Libel’. 5. Felsenstein, Anti- Semitic Stereotypes, p. 75. 6. Felsenstein, Anti- Semitic Stereotypes, p. 3. Felsenstein says that this song was one popular expression of the biblical statement of separation between Christian and Jew found in 2 Cor. 6:14– 15. Lettie Beardsall references a tune from Watts’s Divine Songs in The White Peacock (WP 114). 7. Colin Holmes, Anti- Semitism in British Society 1876– 1939 (New York, Holmes & Meier, 1979), p. 114. Other information in this paragraph is from Holmes, pp. 113, 47, 20, 38. 8. See Panitz, The Alien in Their Midst, Chapter 5, for a discussion of attitudes toward the Jew in Victorian fiction. 9. According to Jessie Chambers, Lawrence wrote to Chesterton in 1908 and sent him some of his work. Lawrence and Jessie often read and discussed Chesterton’s column in the Daily News. (See 1L 43.) Belloc published his novels in question between 1904 and 1910. See Holmes, Anti- Semitism in British Society, p. 76. 10. Gayla Diment, A Russian Jew of Bloomsbury: The Life and Times of Samuel Koteliansky (Montreal and Kingston: McGill- Queen’s University Press, 2011), p. 53. Diment states that Koteliansky ‘believed that it was Frieda who was behind Lawrence’s worst anti- Semitic outbursts’, but she offers no proof. 11. John Harrison, The Reactionaries (London: Gollancz, 1967), p. 164; Ronald Granofsky, ‘“Jews of the Wrong Sort”: D. H. Lawrence and Race’, Journal of Modern Literature 23.2 (1999): 209– 23; Paulina Pollak, ‘ Anti- Semitism in the Works of D. H. Lawrence: Search for and Rejection of the Father’, Literature and Psychology 32.1 (1986): 19– 29. 12. Philip Roth, The Counterlife (New York: Farrar, Straus & Giroux, 1986), p. 279. George Orwell, in England, Your England, and Other Essays (London: Secker & Warburg, 1954), p. 68, made a similar point about English politeness in his 1945 essay ‘ Anti- Semitism in Britain’, when he said that anti- Semitism in Britain did not involve violence because ‘English people are almost invari- ably gentle and law- abiding’. In a variation on ‘gentle’, Matthew Biberman, in Masculinity, Anti- Semitism and Early Modern Literature: From the Satanic to the Effeminate Jew (Aldershot: Ashgate Publishing, 2004), p. 133, states that T. S. Eliot’s essays on Milton reveal ‘the genteel anti- Semitism within the Notes 213

Anglo- American elite’. Anthony Julius discusses the differences between English and Continental anti- Semitism throughout his Trials of the Diaspora. Characterizing the British version, he writes on p. 363, ‘There is a tendency in England towards the making of anti- Semitic remarks. A “remark” is more than a thoughtless aside, less than a deliberate intervention. It doesn’t just slip out; but there is nothing programmatic about it either. It is an appeal to what is understood, to what goes without saying.’ 13. Holmes, Anti- Semitism in British Society, p. 109. 14. Paul Delany, D. H. Lawrence’s Nightmare: The Writer and His Circle in the Years of the Great War (New York: Basic Books, 1978), p. 345. 15. Appendix II of the Cambridge edition of the novel provides an explanation of its locations and landmarks. See the paragraph on the Jew’s House, p. 492, for the attribution to Beleset of Wallingford. On Aaron of Lincoln see Cecil Roth, A History of the Jews in England, 3rd edn. (Oxford: Clarendon Press, 1964), p. 15. Aaron’s loans are first mentioned in 1166, and he died in 1186; his years are thus contemporaneous with ‘the Jew’s house’. The house sits below the cathedral at Lincoln, which was built with his assistance. The early version of Sons and Lovers published in 2003 by Cambridge as Paul Morel contains no mention of the Jew’s House in Lincoln but does include a reference to ‘the Jews’ Burying- Ground’; the character who would become Baxter Dawes lives with his mother in a house near this location (PM 132). 16. Sander L. Gilman, The Jew’s Body (New York: Routledge, 1991), p. 124. Ezra Pound’s Cantos are replete with condemnations of usury, and he relates the Jews to this practice by such means as using the Hebrew word for usury, neshek. In a remark attributed to ‘Ben’ (Franklin? Mussolini?), for example, Canto LII advises, ‘better keep out the jews/ or yr/ grand children will curse you/ jews, real jews, chazims [from the Hebrew, and Yiddish, for pigs], and neschek . . .’. The Cantos of Ezra Pound (New York: New Directions, 1972), p. 257. Paul Morrison succinctly conceptualizes Pound’s views on the connection between Jews and money (what Pound called ‘Jewsury’) in The Poetics of Fascism: Ezra Pound, T. S. Eliot, Paul de Man (New York and Oxford: Oxford University Press, 1996), pp. 51– 2. 17. Felsenstein, Anti- Semitic Stereotypes, pp. 53– 5. 18. See Anne McClintock, Imperial Leather: Race, Gender, and Sexuality in the Colonial Contest (London: Routledge, 1995), p. 154, for more context for this linkage:

As the nineteenth century drew on, the iconography of dirt became a poetics of surveillance, deployed increasingly to police the boundaries between ‘normal’ sexuality and ‘dirty’ sexuality, ‘normal’ work and ‘dirty’ work and ‘normal’ money and ‘dirty’ money. Dirty sex – masturbation, prostitution, lesbian and gay sexuality, the host of Victorian ‘perversions’ – transgressed the libidinal economy of male- controlled, heterosexual reproduction within monogamous marital relations (clean sex that has value). Likewise, ‘dirty’ money – associated with prostitutes, Jews, gamblers, thieves – transgressed the fiscal economy of the male- dominated, market exchange (clean money that has value).

19. Harry T. Moore, in his biography The Priest of Love (New York: Farrar, Straus & Giroux, 1972), p. 336, surmises that Lawrence changed the text out of respect 214 Notes

for Seltzer, especially because he corrected proofs of the novel while staying at the Seltzers’ home. Moore also states – somewhat wishfully – that Lawrence could have made the change ‘as a matter of general decency’. Bruce Steele, editor of the Cambridge edition of Kangaroo, hedges his bets: the change was probably made as ‘censorship [by Seltzer] or self- censorship’ (K xlviii; see too K 395, n. 214:7). The British edition, published by Martin Secker, contained the original word ‘Jewish’. Additionally, according to Dieter Mehl, editor of the Cambridge edition of The Woman Who Rode Away and Other Stories, Alfred Knopf in New York printed ‘The Last Laugh’ in the American volume of stories (1928) from either the same manuscript or the same galleys as Martin Secker’s English edition, but he omitted several references to Jews in the story (personal communication, Dieter Mehl to Judith Ruderman). This fact is especially interesting given that Secker, as well as Knopf and Seltzer, was Jewish, as Lawrence pointed out sarcastically to Giuseppe Orioli in 1928: ‘I’ll tell you next time the total of all money received [for Lady Chatterley’s Lover]. Secker of course is another Jew’ (6L 515). 20. Julius, Trials of the Diaspora, p. 272. 21. Neil Roberts, D. H. Lawrence, Travel and Cultural Difference (Basingstoke: Palgrave Macmillan, 2004). Nancy L. Paxton, in ‘Male Sexuality on the Frontier: D. H. Lawrence’s Kangaroo’, in Earl Ingersoll and Virginia Hyde, eds., Windows to the Sun (Madison, NJ: Fairleigh Dickinson University Press, 2009), p. 146, briefly interprets Ben Cooley in the context of Jewish kabbalis- tic texts. She does mention the novel’s ‘distressingly anti- Semitic portrait of Kangaroo’, citing my own earlier publications, but her attention in this essay is on sexual rather than racial identity. Even writers focusing on Lawrence’s anti- Semitism tend to underplay the extent of the anti- Jewish sentiments in this novel. Ginette Katz- Roy, perhaps the first Lawrence critic to deal with the panoply of anti- Semitic attitudes in Lawrence’s writings, does the best job, though she does not expose the full gamut of anti- Semitic remarks in the novel. See Katz- Roy, ‘D. H. Lawrence et les juifs’, in Ginette Katz- Roy and Miriam Librach, eds., Cahier de l’Herne, D. H. Lawrence (Paris: Editions de l’Herne, 1989), pp. 322– 3. Paulina Pollak, however (‘ Anti-Semitism in the Works of D. H. Lawrence’, p. 23), says that Loerke in Women in Love is Lawrence’s ‘most virulently negative portrait’. In partial response to Pollak’s emphasis on Lawrence’s oedipal issues, Ronald Granofsky’s ‘“Jews of the Wrong Sort”: D. H. Lawrence and Race’ is concerned, rather, with the ties between Lawrence’s depictions of Jews and his fear of the engulfing mother. The article also refers to my 1991 essay on Lawrence’s anti- Semitism in the D. H. Lawrence Review, noting p. 218 that Kangaroo is ‘laced with anti- Semitic remarks’; but it does not explore those remarks. 22. Robert Alter, ‘Eliot, Lawrence, and the Jews: Two Versions of Europe’, in Defenses of the Imagination (Philadelphia: Jewish Publication Society of America, 1977), pp. 138– 9. 23. There may be an echo here of Lawrence’s pre- war experience at the sea in 1913, where he found himself rather ‘horribly out of place’ among ‘fat fatherly Jews and their motor cars and their bathing tents’ (2L 39, 37). Rich Jewish tourists are also singled out in ‘The Princess’, written in 1924; the narrator notes that many of the lodge guests are Jews, and the Princess does ‘not care for Jews’, though she does talk with them because they are interesting. Notes 215

In this story, the implication is that the Jews may be interesting but they cannot recognize the spark of sensuality within Romero (SM 167– 8). 24. Anthony Julius, T. S. Eliot, Anti- Semitism, and Literary Form (London: Thames & Hudson, 2003), p. 11. Julius’s book garnered both adulation and denigration, and everything in between. The two essays in the section ‘Eliot and Anti- Semitism’ of Jewel Spears Brooker, ed., T. S. Eliot and Our Turning World (New York: St. Martin’s Press, LLC, 2001) are solely devoted to debunking Julius. In the first, for example, Spears Brooker argues, in ‘Eliot in the Dock’, p. 162, that the voice of Gerontion is not that of the poet but rather that of a desiccated intellectual who stands in for a withered Europe after the First World War: ‘for most readers [she says], it would be impossible to harvest an authorial proposition from this poem’. The second essay, ‘Eliot, Anti- Semitism and the Weight of Apologia’, by David Thompson, lambastes Julius’s ‘shoddy uses of evidence and clumsily impressionistic interpreta- tions’, p. 69. On the other hand, reviews in such journals as the London Review of Books and The New York Times offered high praise for Julius’s work. See Tom Paulin, ‘Undesirable’, London Review of Books 18.9 (May 9, 1996): 13– 15, and Michiko Kakutani, ‘Books of the Times; Was Eliot Anti-Semitic? An Author Says He Was’ (June 4, 1996): B2; the latter review implicitly affirms the claim that anti- Semitism can occasionally empower art. See too the dif- fering opinions of two writers in Poetry Nation: Raphael Frederick, in ‘In the Case of Julius v. Mr Eliot’, PN 22.1 ( July– August 1996): 36– 9, praises Julius’s book, while Bernard Bergozi, in ‘Eliot, Julius and the Jews’, PN 23.2 (Nov.– Dec. 1996): 51– 5, is appreciative only to a point. I do not have a dog in this fight about Anthony Julius’s approach to Eliot; it merely seems to me that the claim about anti- Semitism on occasion empowering art works well with regard to Lawrence’s The Virgin and the Gipsy. 25. See Tim Armstrong on Veblen and his views on culture, in Modernism, Technology, and the Body: A Cultural Study (Cambridge: Cambridge University Press, 1998), p. 66. 26. John Turner, ‘Purity and Danger in D. H. Lawrence’s The Virgin and the Gipsy’, in Mara Kalnins, ed., D. H. Lawrence: Centenary Essays (Bristol: Bristol Classical, 1986), pp. 158, 165. 27. One finds similar characterizations of Jews in anti- Semitic works in other countries, of course; in France during the Dreyfus affair, one author wrote that ‘the love of bric- a- brac, of all odds and ends, or rather the Jews’ passion for possession, is often carried to childishness’. Cited in Edmund de Waal, The Hare With Amber Eyes: A Hidden Inheritance (New York: Picador, 2010), p. 94. 28. Joseph Heller, Good as Gold (New York: Simon & Schuster, 1978), p. 197. Heller in this passage also subtly indicates how majority cultures feel privi- leged to denigrate minorities with terms of the majority’s making; and put- ting such a term last in the series is a typical Helleresque rhetorical ploy to create humor, dismay, even guilt simultaneously. 29. Michael Kramp, in his essay on the racial aspects of The Virgin and the Gipsy, ‘Gypsy Desire in the Land: The Decay of the English Race and Radical Nomadism in The Virgin and the Gypsy’, D. H. Lawrence Review 32– 33 (2003– 2004): 64– 86, has a section on the Eastwoods but pays scant attention to the Jewess and does not problematize her. He states, p. 73, ‘The narrator’s descriptions 216 Notes

[of the Eastwoods] remind us of Galton’s insistence on the definitive connection between racial background and the physical, intellectual, and moral traits of the individual, but once again Lawrence employs Galton’s rhetoric to accentuate the potency of a race of people distinct from the tired inhabitants of Papplewick.’ In my estimation, this is too simplistic a view of the ‘little Jewess’, for reasons explained in this chapter and others to follow. Kramp adds, in a somewhat puzzling footnote, p. 84, n. 19, that ‘Mrs Fawcett has, of course, experienced great social discrimination as a Jew, and Lawrence’s nar- ration recalls the lengthy and acrimonious historical relationship between the Jewish and Romany people.’ This ‘lengthy and acrimonious historical relationship’ is not explained; again, I have a different perspective on it, which is discussed in Chapter 6. 30. Perhaps to Lawrence that ‘Jewish song’ had been sung years earlier by William Heinemann when the publisher rejected Lawrence’s poems; Lawrence suspected it was because his verses ‘shocked the modesty of his Jew- ship’ (1L 442). 31. Mountsier’s reference to Benjamin Huebsch as a ‘dirty, vile Jew, trying to hide his dirtiness and vileness under his publisher’s cloak!’, as he said in a December 1920 letter to Lawrence (3L 643), was certainly no different in kind from many of Lawrence’s own remarks about Jews. 32. Quoted in Holmes, Anti- Semitism in British Society, p. 306. 33. Ginette Katz- Roy, in ‘D. H. Lawrence and “That Beastly France”’, D. H. Lawrence Review 23 (Summer/Fall 1991): 143– 56, discusses Lawrence’s attitude toward the French, noting that he often applied the same adjective, ‘little’, to these people. Adele Seltzer, wife of Lawrence’s major American publisher, often sardonically referred to herself and her husband as ‘little Jews’, knowing full well how they were viewed by anti- Semites. See her letters in Gerald M. Lacy, ed., Letters to Thomas and Adele Seltzer (Santa Barbara: Black Sparrow Press, 1976), pp. 179, 254, 258. Of course, Thomas Seltzer was literally a little man, standing ‘barely five feet tall’ according to Lacy, p. ix. Probably Lawrence was also referencing Seltzer’s height when he referred to him as ‘a tiny Jew, but trustworthy’ and ‘such a tiny little Jew: but nice’ (4L 366, 372). The word tiny seems to refer to the stature, the word little to the Jewishness. And, once again, the ‘but’ is telling. 34. Edmund White, ‘A Love Tormented but Triumphant’, review of Christopher Isherwood’s Diaries: Volume Two, The New York Times Book Review (12 December 2010): 15. In his Foreword to this volume of Isherwood’s diaries, Christopher Hitchens remarks on Isherwood’s matter- of- fact use of terms such as ‘Jewboy’ or ‘nigger’, ‘depending entirely on how he happened to be feeling’; in this volume one also finds Isherwood’s more overt acknowledgment that he didn’t care much for Jews. See Christopher Isherwood, The Sixties: Diaries, Volume Two: 1960– 1969 (New York: HarperCollins, 2010), pp. ix, 367. On the other hand, Isherwood remarked to a fellow devotee of Vedanta, about his allegiance to his Hindu swami, ‘that had his teacher been an inspired rabbi who spoke as one having authority, he would have undoubtedly become a Jew’, as reported by Peter Shneidre, ‘Christopher under the Wishing Tree’, in James J. Berg and Chris Freeman, eds., The Isherwood Century: Essays on the Life and Work of Christopher Isherwood (Madison: University of Wisconsin Press, 2000), p. 225. He also told an interviewer in 1973 that his A Single Notes 217

Man (1964) was about more than a homosexual’s feelings of oppression by society: ‘I wrote it much more about being a minority than about being a homosexual, really. It was deeply involved in the psychology of minorities in general.’ See Carola M. Kaplan, ‘“The Wandering Stopped”: An Interview with Christopher Isherwood’, The Isherwood Century, p. 270. 35. Lawrence used the term ‘nigger’ in letters (4L 182 is an example) as well as in more formal writings. The use of the term ‘nigger’ (along with ‘a Jew’) was censored in the Vanity Fair publication of the essay ‘On Being a Man’, as noted in Chapter 1, but restored in the Cambridge edition contained in Reflections on the Death of a Porcupine (RDP 214– 15). The editor of the Cambridge edition of Kangaroo remarks that Jack Callcott’s ‘slangy racism’ was common in that period and place, and could be found in the newspa- pers of the day (K 391, n. 185: 30). Of course, as I have shown, other characters in the novel, and the narrator, also exhibit such ‘slangy racism’. 36. Quoted in Edward Nehls, ed., D. H. Lawrence: A Composite Biography, Volume One, 1885– 1919 (Madison, University of Wisconsin Press, 1957), p. 491. 37. The group of independent publishers that took over from the establishment in the early twentieth century, publishing the newer writers from the US and reprinting those from Europe, was mostly Jewish. See Christine Stansell, American Moderns, Bohemian New York and the Creation of a New Century (New York: Henry Holt, 2000), pp. 156– 7. 38. The Bloomsbury set, for example, often made such remarks directly to Jews; as but one instance, Lytton Strachey told Leonard Woolf that a particular Jewish playwright possessed ‘the vulgarity of your race’. Peter Alexander, Leonard and Virginia Woolf: A Literary Partnership (London and New York: Harvester Wheatsheaf, 1992), p. 6; quoted in Diment, A Russian Jew of Bloomsbury, p. 44. 39. Trigant Burrow’s essay ‘A Relative Concept of Consciousness, An Analysis of Consciousness in its Ethnic Origin’, The Psychoanalytic Review 12.1 (January 1925): 1– 15, was one of the two pieces that Burrow probably sent to Lawrence; it argues that Freud’s conception of consciousness was static, old- fashioned, and without relation ‘to life in its organic inclusiveness’ (p. 13). 40. Anne Fernihough, D. H. Lawrence: Aesthetics and Ideology (Oxford: Clarendon Press, 1993), pp. 24, 27. 41. Rpt. Edward Nehls, ed., D. H. Lawrence: A Composite Biography, Volume Three, 1925– 1930 (Madison: University of Wisconsin Press, 1959), p.103. 42. Diment, A Russian Jew of Bloomsbury, p. 88. 43. See George Zytaruk’s Introduction to The Quest for Rananim: D. H. Lawrence’s Letters to S.S. Koteliansky 1914– 1930 (Montreal: McGill- Queen’s University Press, 1970), and Diment’s A Russian Jew of Bloomsbury. 44. Diment, A Russian Jew of Bloomsbury, pp. 8, 32. 45. Volume two of Mansfield’s letters; cited in Zytaruck, The Quest for Rananim, p. xviii. 46. See Mark Kinkead- Weekes, D. H. Lawrence: Triumph to Exile 1912– 1922 (Cambridge: Cambridge University Press, 1996), pp. 181– 2. 47. Diment, A Russian Jew of Bloomsbury, p. 33, details the siege of pogroms in the Ukrainian region in which Kot was born in 1880 and lived until age 21, when he emigrated to England: in the years 1905 and 1906, ‘approximately 218 Notes

690 anti- Jewish pogroms took place, principally in the southern and southwestern provinces, and in Kiev and Odessa’. 48. Lawrence also enlisted Barbara Low, a Jew, in saving Kot. As he wrote to her in March 1915, ‘I hope you quarrel with Kotelianski [sic]. He is a very bossy and overbearing Jew (save the race!). Please quarrel with him very much’ (2L 305). 49. Ezra Pound puts a negative spin on the so- called Jewish warmth in his Canto XXXV when he writes of ‘the almost intravaginal warmth of/ Hebrew affec- tions’. The Cantos, pp. 172– 3. Bruce Steele, the editor of Kangaroo, points to Mr Noon for another example of Lawrence’s linking of ‘benevolence’ with Jewishness, in the person of Mrs Britten (see K 376, n. 110: 33). To my mind, however, the multi- page section about Mrs Britten treats her rather sarcastically (cf. MN 51–6). In that sense, the connection between Jewishness and benevolence in Mr Noon is more in keeping with Somers’s rejection of Kangaroo in the deleted passage of the manuscript of that novel; this rejection, as Steele points out, is directly caused by Cooley’s religion (K 475). 50. In Fantasia of the Unconscious, Lawrence refers several times to Einstein’s Theory of Relativity, a copy of which Koteliansky had sent him while he was writing this treatise on psychology. The editor of the Cambridge edition, Bruce Steele, says that Lawrence ‘was particularly attracted to the theory for its apparent refutation of the absolute’ (PU 222, n. 72: 4). However, the lengthiest comments in Fantasia on the subject of Einstein seem to me rather mixed: ‘It has taken a Jew to knock the last centre- pin out of our ideally spinning universe. The Jewish intelligence for centuries has been picking holes in our ideal system. . . . Very good thing for us. . . . But the Jewish mind insidi- ously drives us to anarchical conclusions. . . . I feel inclined to Relativity myself. . . . But I also feel, most strongly, that in itself each individual living creature is absolute’ (PU 190– 1). 51. Panitz, The Alien in Their Midst, p. 157. Panitz does not discuss D. H. Lawrence in her study of images of Jews in English literature. 52. A footnote to this letter in the Cambridge Letters misattributes the editorship of The Second American Caravan: A Yearbook of American Literature to Van Wyck Brooks et al. (7L 139, n. 2). In fact, only the first American Caravan included Brooks among the editors. The volume that Lawrence had received was edited by Alfred Kreymborg, Lewis Mumford, and Paul Rosenfeld, two of whom were Jewish and one (Mumford) half Jewish. Ironically, given how disparaging Lawrence was of this collection – see too 7L 157 – the fourth American Caravan (1931) was dedicated to Lawrence himself, ‘Lover of the American Soil’. 53. Julius, T. S. Eliot, p. 146. 54. Moore, The Priest of Love, p. 336. 55. The issue of whether a particular work is anti- Semitic, or the term applies only to the speaking voice within it, is not uncommon in discussions about literature. In reference to T. S. Eliot’s poem ‘Gerontion’, Anthony Julius responds to Christopher Ricks’s earlier book on Eliot and prejudice, a book in which Ricks leaves the question unresolved. Julius, however, says unequivocally that the poem in question is both: ‘Gerontion’, he asserts, is ‘an anti- Semitic dramatization of an anti- Semite. It is an example of what it represents.’ See Julius, T. S. Eliot, p. 73. The exact point can be made about Lawrence’s Kangaroo. 56. Pollak, ‘ Anti- Semitism in the Works of D. H. Lawrence’, pp. 19– 29. Notes 219

57. Diment (A Russian Jew of Bloomsbury, p. 88) believes that ‘Lawrence’s outbursts against Jews may have contributed to Koteliansky’s more and more frequent “black moods.”’ Although Koteliansky had plenty of unrelated reasons to have such moods (as her book amply demonstrates), and although we have no compelling proof of the impact on Kot of Lawrence’s particular outbursts, Diment does present a compelling case throughout her biography for the anti- Semitic milieu in which Kot resided. Indeed, one of her most telling quotations is from memories of Beatrice Campbell (published by Diment for the first time) about the visit of Kot’s niece from Canada to help care for Kot after his 1946 suicide attempt: ‘When she went out to do shopping in the little shops where Kot was known and loved and respected, they said . . . “Mr Koteliansky’s niece a Jewess?” They thought of him as “a Russian.”’ (See pp. 278, 326.) Kot’s accent and modest lifestyle seem to have made him acceptably ‘Russian’ rather than ‘Jewish’, and, in combination with his love of and gratitude to England, these traits must have helped Kot to manage what we today would term his identity politics. 58. Julius, T. S. Eliot, p. 33. 59. Bryan Cheyette and Laura Marcus, ‘Introduction: Some Methodological Anxieties’, in Modernity, Culture and ‘The Jew’ (Stanford: Stanford University Press, 1998), pp. 8– 9. 60. Leonard W. Doob, ed., Ezra Pound Speaking: Radio Speeches of World War II (Westport, CT: Greenwood Press, 1978), p. 283; quoted in Morrison, The Poetics of Fascism, p. 139. 61. Wyndham Lewis, The Jews: Are They Human? (London: George Allen & Unwin, 1939), p. 10. From its title throughout its 100 or so pages, this book is remarkable for its tone- deafness. It purports to be a debunking of myths about the Jew, and a dispassionate view of the Jewish situation in Anglo- Saxon England (and beyond), but the author’s assertion that he has ‘no atavistic residue of dislike whatsoever for the Jew’ (p. 16) is belied on almost every page, in sly references to the Jews’ supposed physical attributes, personality traits, and habits. Physical attributes include the Jewish nose (pp. 24, 25, 33), ‘crinkly black hair’ (pp. 33, 97), ‘usorious tobacco- coloured eyes’ (p. 33), oily complexion (p. 40, like the ‘Dago’), protruding ears (p. 40), dark skin (p. 42). Traits and habits include ‘celebrated financial armlocks’ (p. 25), ‘diabolical cleverness’ (p. 26), and ‘intellectual arrogance’ (p. 71). All in all the work reads like a perverse guidebook on how to handle the Jew. For example, although the ‘extremely jewish [sic] Jews’ immigrating into England are ‘an unusually obstinate race – one reason why they get into such hot water’, they will eventually lose their habits and rituals ‘as a result of observing our vastly superior way of deporting ourselves’ (p. 23). So the Englishman should just be patient. For a discussion of Lewis’s anti- Semitism, see David Ayers, Wyndham Lewis and Western Man (New York: St. Martin’s Press, 1992), p. 134 and passim. 62. T. S. Eliot, After Strange Gods: A Primer of Modern Heresy (New York: Harcourt, Brace and Company, 1934), pp. 20, 22, 39– 42, 63– 6. On this point I disagree with Jewel Spears Brooker (‘Eliot in the Dock’, p. 163), who takes at face value Eliot’s own explanation for his use of the term ‘free- thinking Jews’. Eliot said he meant Jews who do not practice their religion, or any religion; Jews were only an example. However, in these lectures Eliot made it crystal clear, p. 22, that a ‘right tradition’ must be a Christian one. 220 Notes

63. When the American critic Leslie Fiedler wrote to T. S. Eliot about the anti- Semitism in some of the best- known and most- admired poems, Eliot responded, reports Fiedler, ‘in a cliché almost as offensive as spelling the name of my people without a capital letter, that some of his best friends were Jews’. See ‘The Roots of Anti- Semitism’, in Fiedler on the Roof: Essays on Literature and Jewish Identity (Boston: David. R. Godine, 1991), p. 11. That some of Lawrence’s best friends were also Jews is equally not to be taken as a refutation of his own anti- Semitism; rather, it demonstrates that one may hold generalized unfavorable views about the Jewish people while simultaneously valuing relationships with individual Jews. Although Anthony Julius does not deal with Lawrence in Trials of the Diaspora, his study of English anti- Semitism, Lawrence fits well into the category of writers discussed by Julius, p. 418, who ‘might use pejorative language [about Jews], make anti- Jewish jokes, or generally write deprecatingly about Jews, yet they will also maintain cordial relations with Jewish colleagues (sometimes the very colleagues whom they have privately abused)’. 64. Another of Lawrence’s Jewish publishers, Edward Titus, brought out the Paris Popular Edition of Lady Chatterley’s Lover in 1929; he also published Anaïs Nin’s book on Lawrence the following year. 65. Rpt. Nehls, ed., D. H. Lawrence: A Composite Biography, Volume Three, p. 103. 66. Fernihough, D. H. Lawrence, p. 187. 67. Harry T. Moore (The Priest of Love, pp. 140– 1) interprets the use of this sta- tionery, and Lawrence’s drawing attention to the coat of arms, as Lawrence’s pleasure at marrying up. John Worthen, in contrast, states that this episode has been misinterpreted: Lawrence was merely using up the note paper of Frieda’s father and actually apologizing for doing so. See his Cold Hearts and Coronets: Lawrence, the Weekleys and the Von Richthofens, Occasional Paper No. 2 (Nottingham: D. H. Lawrence Centre, University of Nottingham, 1995), pp. 16– 17. My position is somewhere in the middle. 68. Lawrence intended the role of Michal for Ida Rauh (5L 236, 250), though she demurred at playing it. Ironically, Koteliansky reported on the production of this play in London in May 1927, when Lawrence was in Italy, that the actor playing David, who was perhaps a Jew (or a Welshman), did not understand the character. As well, Kot felt that the production was ‘done on the rather too familiar and common notions of Jewish types, than on a proper study of the ancient Jewish type’ (6L 66, n. 1). He did not elaborate on these ‘familiar and common notions of Jewish types’; no doubt they included one or more of the stereotypes delineated in this chapter and the next. 69. Arthur Coleman, ‘Eastwood Through Bygone Ages’: A Brief History of the Parish of Eastwood (Eastwood, UK: Eastwood Historical Society [n.d.]), pp. 107, 109; Edward Nehls, ed., D. H. Lawrence: A Composite Biography, Volume One, p. 22. 70. Charlotte Baum, Paula Hyman, and Sonya Michel, The Jewish Woman in America (New York: Dial, 1976), p. 236.

3 An ‘Englishman at Heart’?

1. Bryan Cheyette and Linda Marcus, ‘Introduction: Some Methodological Anxieties’, Modernity, Culture and ‘The Jew’ (Stanford: Stanford University Press, 1998), pp. 8– 9. Notes 221

2. David Cesarini, ‘ Joynson- Hicks and the Radical Right in England After the First World War’, in Tony Kushner and Kenneth Lunn, eds., Traditions of Intolerance: Historical Perspectives on Fascism and Race Discourse in British Society (Manchester: Manchester University Press, 1989), p. 152. 3. Patricia Chu, Race, Nationalism and the State in British and American Modernism (Cambridge: Cambridge University Press, 2006), pp. 79, 163. 4. Philip Dodd, ‘Englishness and the National Culture’, in Robert Colls and Philip Dodd, eds., Englishness: Politics and Culture 1880– 1929 (London: Croom Helm, 1986), p. 12. 5. Examples include but are by no means limited to Linda Nochlin and Tamar Garb’s collection of essays on the image of the Jew in nineteenth- and twentieth- century literature and art in the United States, France, and England: Linda Nochlin and Tamar Garb, eds., The Jew in the Text: Modernity and the Construction of Identity (London: Thames and Hudson, 1996); James Shapiro’s Shakespeare and the Jews (New York: Columbia University Press, 1996); and Bryan Cheyette’s analysis of ‘the Jew’ in modern English literature and society, ‘The Other Self: Anglo- Jewish Fiction and the Representation of Jews in England, 1875– 1905’, in David Cesarini, ed., The Making of Modern Anglo- Jewry (Oxford: Basil Blackwell, 1990), pp. 97– 111, and ‘Jewish Stereotyping and English Literature 1875– 1920: Towards a Political Analysis’, in Tony Kushner and Kenneth Lunn, eds., Traditions of Intolerance: Historical Perspectives on Fascism and Race Discourse in British Society (Manchester: Manchester University Press, 1989), pp. 12– 32. 6. David Biale, ‘The Melting Pot and Beyond, Jews and the Politics of American Identity’, in David Biale, Michael Galchinsky, and Susannah Heschel, eds., Insider/Outsider: American Jews and Multiculturalism (Berkeley: University of California Press, 1998), p. 17. 7. Frank Felsenstein, Anti- Semitic Stereotypes: A Paradigm of Otherness in English Popular Culture 1660– 1830 (Baltimore: Johns Hopkins University Press, 1995), p. 53. This page includes an example of such an engraving. 8. William Romaine, An Answer to a Pamphlet, p. 42; quoted in Felsenstein, Anti- Semitic Stereotypes, p. 246. 9. Felsenstein, Anti- Semitic Stereotypes, p. 3. 10. Quoted in Felsenstein, Anti- Semitic Stereotypes, p. 192. 11. Felsenstein, Anti- Semitic Stereotypes, p. 113. 12. Michael Ragussis, in Figures of Conversion: “The Jewish Question” & English National Identity (Durham, NC: Duke University Press, 1995), p. 8, demonstrates how ‘under the influence of England’s religious revival the rhetoric of conversion became so widely disseminated that it was used in a host of cultural projects, like [Edmund] Burke’s Reflections on the Revolution in France, which worked to define English national identity in relation to both other European national identities and to Jewish identity.’ 13. Felsenstein, Anti- Semitic Stereotypes, pp. 91, 105, 107. 14. David Feldman explores the debate over whether the benefits of Enlightenment integration of the Jew were worth the disadvantages to the Jew, in ‘Was Modernity Good for the Jews?’, in Cheyette and Marcus, eds., Modernity, Culture and ‘The Jew’, pp. 171– 87. Meanwhile, Mary Louise Pratt, in her study of travel writing, cautions that scholarship on the Enlightenment, ‘resolutely Eurocentered, has often neglected Europe’s aggressive colonial and imperial ventures’ and their insidious results: among them the slave 222 Notes

trade and plantation system. These ‘massive experiments in social engineer- ing and discipline, serial production, the systematization of human life, the standardization of persons’ had profit and loss sides for both the colonizers and the colonized. Imperial Eyes: Travel Writing and Transculturation (London and New York: Routledge, 1992), p. 36. 15. See Chaim Bermant’s The Cousinhood (New York: Macmillan, 1971) for an account of the rise of several Jewish dynasties in England. 16. Biale et al., ‘The Dialectic of Jewish Enlightenment’, Introduction to Insider/ Outsider: American Jews and Multiculturalism, p. 2. 17. These are the words of Goldwin Smith, a former Oxford don, in his memoirs and letters; with many in his era, Smith believed that one could not simultaneously be a Jew and a Britisher (quoted in Colin Holmes, Anti- Semitism in British Society 1876– 1939 [New York: Holmes & Meier, 1979], p. 11). In Lawrence’s The White Peacock, the protagonist – a clear alter- ego for the author – fancifully imagines a cast of characters spinning on the merry- go- round at the fair; only Disraeli is described in negative terms, as ‘villainous’ (WP 35). One of the disparaging terms for Disraeli noted by Anthony Julius in his history of British anti- Semitism – ‘Sir Benjamin de Judah’ – is reminiscent of the similar terms used for the Jewish upper crust by Lawrence in Kangaroo, as I discussed in the previous chapter. See Trials of the Diaspora: A History of Anti- Semitism in England (Oxford: Oxford University Press, 2010), p. 264. 18. David Mayall, in Gypsy Identities 1500– 2000: From Egipcyans and Moon- men to the Ethnic Romany (London: Routledge, 2004), pp. 6 and 19, n.12, describes the various stances taken toward Gypsy identity over the years until the present; he says that adherents to the position that Gypsies constitute ‘a single race allows the group a worldwide identity which unites Gypsies across all national borders’. He specifically mentions the parallel with Jews and Jewish identity in this context. Chapter 1 of my study took up this topic. 19. Philip Roth, The Counterlife (New York: Farrar, Straus & Giroux, 1986), p. 302. Anthony Julius (Trials of the Diaspora, pp. 382– 3) gives examples from 1753 to 2000 of statements indicating the widespread belief that Jewish Britisher is a contradiction in terms. 20. Dodd, ‘Englishness and the National Culture’, pp. 12– 15. 21. Judy Giles and Tim Middleton, eds., Writing Englishness 1900– 1950 (London: Routledge, 1995), p. 3. 22. Lisa Tickner, Modern Life & Modern Subjects: British Art in the Early Twentieth Century (New Haven:Yale University Press, 2000), p. 147. 23. Alvin Hawkins, ‘The Discovery of Rural England’, in Robert Colls and Philip Dodd, eds., Englishness: Politics and Culture 1880– 1920 (London: Croom Helm, 1986), p. 63. 24. Quoted in Holmes, Anti- Semitism in British Society, p. 217. 25. Paul Rich, ‘Imperial Decline and the Resurgence of English National Identity, 1918– 1979’, in Tony Kushner and Kenneth Lunn, eds., Traditions of Intolerance (Manchester: Manchester University Press, 1989), pp. 37– 8. 26. Audrey Goodman incorporates Simpson’s argument, from his The Academic Postmodern and the Role of Literature (Chicago: University of Chicago Press, 1995), into her concluding discussion of ‘the local’ in Translating Southwestern Landscapes: The Making of an Anglo Literary Region (Tucson: University of Arizona Press, 2002), p. 166. Notes 223

27. Sander L. Gilman, The Jew’s Body (New York: Routledge, 1991), p. 112. Julius, Trials of the Diaspora, p. 438. 28. Theresa Mae Thompson, ‘Crossing Europe: Political Frontiers in Lawrence’s The Lost Girl’, in Earl Ingersoll and Virginia Hyde, eds., Windows to the Sun: D. H. Lawrence’s “Thought- Adventures” (Madison and Teaneck, NJ: Fairleigh Dickinson University Press, 2009), pp. 125– 6. Thompson remarks that sterili- zation, institutionalization, and even extermination were policies advocated in the United States. In England, the eugenicists’ tactics for improving the race leaned more toward encouraging reproduction by the ‘fit’ and discour- aging it by the ‘unfit’. The journal New Age, which Lawrence read, published weekly on England’s eugenics policies for many years starting in 1908. On the journal’s eugenicist publications, and critiques of same, see Jeff Wallace, D. H. Lawrence, Science and the Posthuman (Basingstoke and New York: Palgrave Macmillan, 2005), pp. 44– 8. 29. Peter Brookes and Peter Widdowson, ‘A Literature for England’, in Robert Colls and Philip Dodd, eds., Englishness: Politics and Culture 1880– 1920 (London: Croom Helm, 1986), pp. 141– 50. 30. Roth, The Counterlife, p. 281. 31. Hawkins, ‘The Discovery of Rural England’, p. 70. 32. Jose Harris, in Private Lives, Public Spirit: A Social History of Britain 1870– 1914 (Oxford: Oxford University Press, 1993), p. 23, makes a curious comment about Jews and money. She says, ‘Much turn- of- the- century anti- Semitism inveighed against Jewish immigrants, not on quintessentially ethnic grounds, but because Jews were perceived as exemplifying the early Victorian virtues of capitalist accumulation rather than the late Victorian virtues of patriotism and public service.’ To me, this is still an argument on ‘ethnic grounds’. More, the immigrants at the turn of the century were largely poor East Enders, not rich industrialists. Of course, the argument is the same: Jews are not patriotic, not part of the nation, not English – they are Jews. 33. Kathryn Castle, Britannia’s Children: Reading Colonialism Through Children’s Books and Magazines (Manchester: Manchester University Press, 1996), p. 6. 34. Arthur Coleman, ‘Eastwood Through Bygone Ages’: A Brief History of the Parish of Eastwood (Eastwood, UK: Eastwood Historical Society [n.d.]), p. 109. 35. Edward Nehls, ed., D. H. Lawrence: A Composite Biography, Volume One, 1885– 1919 (Madison: University of Wisconsin Press, 1957), pp. 1, 32, 33, 74, 42, 83. 36. Edward Nehls, ed., D. H. Lawrence: A Composite Biography, Volume Two, 1919– 1925 (Madison: University of Wisconsin Press, 1958), p. 202. 37. Castle, Britannia’s Children, pp. 179– 81. 38. Ralph Waldo Emerson, English Traits, in Douglas Emory Wilson, ed., The Collected Works of Ralph Waldo Emerson, Vol. 5 (Cambridge, MA: Harvard University Press, 1994), pp. 34– 5, 38. Ian Baucom discusses cricket and other team sports in connection to imperialism and ‘Englishness’ in his chapter ‘Put a Little English on It: C. L. R. James and England’s Field of Play’, in Out of Place: Englishness, Empire, and the Locations of Identity (Princeton: Princeton University Press, 1999), pp. 135– 63. 39. Geoffrey Alderman, Controversy and Crisis: Studies in the History of the Jews in Modern Britain (Boston: Academic Studies Press, 2008), p. 296. These lessons must have been well learned. As Alderman writes, p. 310, quoting a report in the Jewish Chronicle for 13 March 1923, the Reverend Israel Brodie, who 224 Notes

would become a Chief Rabbi, complained that ‘in the East End, “betting, boxing and gambling” had replaced synagogue attendance’. (I would note that the use of the term Reverend was itself an assimilationist strategy.) 40. Sharman Kadish, ‘A Good Jew and a Good Englishman’: The Jewish Lads’ & Girls’ Brigade 1895– 1995 (London: Vallentine Mitchell, 1995), pp. xvi– xvii. 41. Julius, Trials of the Diaspora, p. 378. 42. Gilman, The Jew’s Body, pp. 38– 44. 43. Sander Gilman, Franz Kafka, the Jewish Patient (New York: Routledge, 1995), p. 101. Gilman quotes from Mosse’s Introduction to his Nationalism and Sexuality: Middle- Class Morality and Sexual Norms in Modern Europe, p. 17. 44. Kadish, ‘A Good Jew and a Good Englishman’, pp. 12, 50– 1, 23, 52– 3. 45. Gilman, The Jew’s Body, p. 42. 46. See Ian Patterson, ‘“The Plan Behind the Plan”: Russians, Jews and Mythologies of Change: The Case of Mary Butts’, in Cheyette and Marcus, eds., Modernity, Culture and ‘The Jew’, pp. 130– 1. Mary Butts was married briefly to the Jewish writer John Rodker and portrayed his ‘deracinated urbanism’ in the Russian Jew Kralin in her novel Death of Felicity Taverner. Patterson says that in this novel, the ‘paradigm of an absence of national identity is transformed into the agency responsible for the destruction of a national [rural] inheritance’. Nature reasserts itself in the novel as Kralin, the enemy within, is removed (pp. 136– 7). Lawrence knew Rodker only as a potential publisher of Lady Chatterley’s Lover (6L 346), a novel that, like Butts’s (if less explicitly), casts blame on Jewish interests for the decline of rural England. 47. V. O. Lipman, A History of the Jews in Britain since 1858 (London: Leicester University Press, 1990), pp. 139– 43. Julius, Trials of the Diaspora, pp. 286– 7. 48. Quoted in Ronald P. Draper, ed., D. H. Lawrence: The Critical Heritage (London: Routledge, 1970), p. 95. 49. According to the 1914 British Nationality and Status of Aliens (BNSA) Act, ‘the wife of a British subject shall be deemed to be a British subject, and the wife of an alien shall be deemed to be an alien.’ This Act resurrected an 1870 law dictating that if a British woman married an alien she relinquished the rights and privileges of a British national, in effect becoming an alien herself. In the 1920s and 1930s, British feminists from around the Empire worked to change this regulation, but it wasn’t until 1948 that women in the United Kingdom gained the rights to their own nationality regardless of their marital status. See M. Page Baldwin, ‘Subject to Empire: Married Women and the British Nationality and Status of Aliens Act’, Journal of British Studies 40.4 (October 2001): 522. 50. Jane Mackay and Pat Thane, ‘The Englishwoman’, in Robert Colls and Philip Dodd, eds., Englishness: Politics and Culture 1880– 1920 (London: Croom Helm, 1986), pp. 193– 6. 51. Castle, Britannia’s Children, pp. 5– 8. 52. Matthew Biberman, Masculinity, Anti- Semitism and Early Modern Literature: From the Satanic to the Effeminate Jew (Aldershot: Ashgate Publishing, 2004), p. 3. 53. Sander L. Gilman, Jewish Self- Hatred: Anti- Semitism and the Hidden Language of the Jews (Baltimore: Johns Hopkins University Press, 1986), pp. 74– 5. In the case of the Jews, the purported reason – a belief held for centuries – was that Jews used the blood of Christian children for their own ritual purposes, Notes 225

especially the baking of matzoh for Passover. This Christian blood was also thought to be used by Jews to cure their diseases, whether male menstruation or pulmonary tuberculosis. See Gilman, Franz Kafka, pp. 112– 13. In a popular but sanitized version in the nineteenth century, Dickens’s Fagin in Oliver Twist is the person responsible for the kidnapping of Oliver, as Felsenstein points out ( Anti- Semitic Stereotypes, p. 242). Gilman states that such accusations of ritual murder can be found as late as the early twentieth century (Franz Kafka, p. 113). See, too, Ezra Pound’s Canto LXV, with its reference to a ‘number of jews stabbing the wafer/ blood gushing from it’. The Cantos of Ezra Pound (New York: New Directions, 1972), p. 376. Here, in an implicit comparison of the body of Christ to the matzoh, Pound refers not only to the Jews’ responsibility for the death of Jesus but to the blood libel itself. 54. Biberman (Masculinity, Anti- Semitism and Early Modern Literature, p. 9) posits that rather than supporting the notion of male Jews as feminine, descriptions of the monstrous menstruation of Jewish males in the sixteenth century actually marked both Jews and women as demons. As for male circumcision, Felsenstein discusses at length how this important Jewish rite of passage was seen by Christians as yet another mark (literal and figurative) of otherness. He also demonstrates how circumcision was associated with the common perception of Jews as finaglers and wheeler- dealers, because genital snipping was equated with coin- clipping, or the illicit practice of shaving off a small portion of a precious metal coin for personal gain. See Felsenstein, Anti- Semitic Stereotypes, pp. 137– 57. Finally, one sees in Shylock’s require- ment of bloodletting in the excision of a pound of flesh from his antagonist still another example of English stereotyping of Jews; for the tale of a merchant and his demand originated on the continent and was absent Jews in its various versions – only when transmitted to England does the merchant become Jewish, and he remains Jewish (as in the Renaissance version created by Shakespeare). See Felsenstein, Anti- Semitic Stereotypes, p. 31. 55. Cheyette and Marcus, ‘Introduction: Some Methodological Anxieties’, pp. 3, 4. Jean Radford, in her essay ‘The Woman and the Jew: Sex and Modernity’ (in Cheyette and Marcus, eds., Modernity, Culture and ‘The Jew’, p. 91) – says that Weininger’s book was discussed by Lawrence, among others, but she gives no evidence. Mark Kinkead- Weekes, on the other hand, states that there is no evidence that Lawrence had read Weininger, though he came across at least some of Weininger’s views second hand, in Edward Carpenter. See D. H. Lawrence: Triumph to Exile 1912– 1922 (Cambridge: Cambridge University Press, 1996), pp. 794– 5, n. 110. Much has been written on Lawrence and Nietzsche, since Nietzschean thought pervades Lawrence’s writings. 56. Ronald Granofsky, in ‘“Jews of the Wrong Sort”: D. H. Lawrence and Race’, Journal of Modern Literature 23.2 (1999): 222, discusses Lawrence’s linking of race and gender in Study of Thomas Hardy and elsewhere. 57. Frederick Carter, D. H. Lawrence and the Body Mystical (1933); rpt. Nehls, Composite Biography. Volume Two, p. 314. 58. David Ayers, English Literature of the 1920s (Edinburgh: Edinburgh University Press, 1999), p. 146. For a fuller discussion of Lewis in this context see Ayers’s Wyndham Lewis and Western Man (London: Macmillan, 1992). 59. See Andrea Freud Loewenstein, Loathsome Jews and Engulfing Women: Metaphors of Projection in the Works of Wyndham Lewis, Charles Williams, 226 Notes

and Graham Greene (New York: New York University Press, 1993), for the connection between the British inculcation of the ideal of masculinity and the shadow Jewish selves created by writers like Wyndham Lewis, William Gerhardi, and Orwell. 60. See Neil R. Davison’s discussion of Weininger and of Jews as a ‘feminine race’, in James Joyce, Ulysses, and the Construction of Jewish Identity: Culture, Biography, and “The Jew” in Modernist Europe (Cambridge: Cambridge University Press, 1996), pp. 138– 44. 61. Christopher Isherwood, The Sixties, Diaries, Volume Two: 1960– 1969 (New York: HarperCollins, 2010), p. 292. 62. Gayla Diment details Rozanov’s ideas about Jews in her biography of Koteliansky, A Russian Jew of Bloomsbury: The Life and Times of Samuel Koteliansky (Montreal & Kingston: McGill- Queen’s University Press, 2011), pp. 175– 6. In Rozanov’s 1914 work Olfactory and Tactile Attitude of Jews to Blood, he argued, in Diment’s paraphrase, ‘that Jews carried ancient cells from the times when human sacrifice was a norm, and thus were pro- grammed to find the smell and feel of human blood irresistible’. Though Kot translated this Russian author into English in his zeal to make his own Russian heritage better known to England, he somehow managed to down- play Rozanov’s more scurrilous beliefs, including this one, that Jews murder Christians and use their blood for ritual purposes. 63. Earl Ingersoll calls Cooley ‘openly homosexual’, but I think his orientation is more implied than open. See ‘Men’s Names in Lawrence’s Fiction’, D. H. Lawrence Review 371 (2012): 52. To the degree that Cooley is modeled on Koteliansky, it may be pertinent to note that Gayla Diment’s biography hedges its bets on Kot’s sexual orientation; but the weight of the evidence she presents strongly suggests that he too was homosexual. 64. Neil Roberts, D. H. Lawrence, Travel and Cultural Difference (Basingstoke: Palgrave Macmillan, 2004), p. 78. 65. Keith Cushman, ‘Introduction’, in John Worthen, ed., Love Among the Haystacks and Other Stories (London: Penguin Books, 1996), p. xx. 66. Tamar Garb, ‘Modernity, Identity, Textuality’, introduction to Nochlin and Garb, eds., The Jew in the Text, p. 27. In contrast, James Joyce was unambigu- ously attracted to Jewish women. His portrayal of the sensuous Molly Bloom in Ulysses was perhaps influenced by Sir Walter Scott’s Jewess Rebecca in Ivanhoe; and his ‘infatuation with the “oriental” looks of [real life] Jewish women’ revealed itself in Giacomo Joyce as well (1914). See Davison, James Joyce, pp. 49– 50. Laura Doyle, in Bordering on the Body: The Racial Matrix of Modern Fiction and Culture (New York and Oxford: Oxford University Press, 1994), pp. 40– 2, discusses how the hero of Scott’s Ivanhoe must resist the tempting Jewess in order to preserve the race and the national order of the English people. 67. Gilman, Jewish Self- Hatred, p. 6. 68. In a letter from Croydon of 22 December 1908, not published until 2006, Lawrence remarks, ‘Merimée is really fine’. See James Boulton, ‘Further Letters of D. H. Lawrence’, Journal of D. H. Lawrence Studies1.1 (2006): 9. As Jessie Chambers records, the young Bert Lawrence ‘had a great admiration for French literature’. See Jessie Chambers (‘E.T.’), J. D. Chambers, ed., D. H. Lawrence: A Personal Record, 2nd edn. (New York: Barnes & Noble, Inc., 1965), p. 105. Notes 227

69. Garb, ‘Modernity, Identity, Textuality’, p. 22. 70. Gilman, Franz Kafka, p. 60. 71. Quoted in Gilman, Jew’s Body, p. 202. As noted in the previous chapter, Lawrence had his own offensive German proverb about the Jews. 72. Garb, ‘Modernity, Identity, Textuality’, p. 22. 73. Alan Lee, ‘Aspects of the Working- Class Response to the Jews in Britain, 1880– 1914’, in Kenneth Lunn, ed., Hosts, Immigrants and Minorities: Historical Responses to Newcomers in British Society 1870– 1914 (New York: St. Martin’s Press, 1980), p. 124. 74. Quoted in Tickner, Modern Life & Modern Subjects, p. 147. 75. Perhaps Lawrence had this connection unconsciously in mind when, in the second version of Lady Chatterley’s Lover, he wrote that Connie remembered a cousin ‘who was at the moment exploring Darkest Africa, or whatever place was to be considered as darkest’, and then immediately had her think of that cousin’s brother, ‘who had married a New York Jewish millionaire daughter’ (LCL2 289). In Philip Roth’s The Counterlife, Maria refers to Jews as a non- white race, and Nathan Zuckerman believes that he is ‘the Moor – in [her family’s] eyes – to her Desdemona’. Roth, pp. 71, 283. 76. Felsenstein, Anti- Semitic Stereotypes, p. 88. One reverend who visited a London synagogue in 1690 said that the Jews he saw ‘were all very black men, and indistinct in their reasonings as gipsies’. Quoted in Felsenstein, p. 50. 77. Quoted in Doyle, Bordering on the Body, p. 63. Knox and others stated cat- egorically that, based on the color of the skin and the features of the face, Jews were black; and being Jewish, black, diseased, and ugly were all inter- related (Gilman Jew’s Body, p. 173; Jewish Self- Hatred, pp. 6– 7). 78. Quoted in Lee, ‘Aspects of the Working- Class Response to the Jews in Britain, 1880– 1914’, p. 124. 79. Davison, James Joyce, p. 160. 80. Gilman (Jew’s Body, pp. 179– 80) discusses the association of the Jewish nose with both money and language. Felsenstein (Anti- Semitic Stereotypes, pp. 76– 7) provides several examples of eighteenth- century engravings depicting Jews with hooked noses. 81. The Punch satire is repeated in full in Anne and Roger Cowen, Victorian Jews Through British Eyes (Oxford: Oxford University Press, 1986), p. 4. Ezra Pound, Cantos, p. 174. 82. Harris, Private Lives, Public Spirit, pp. 22– 3. 83. In 1915 Woolf wrote in her diary, ‘I do not like the Jewish voice, I do not like the Jewish laugh.’ At that point she had been married for three years to Leonard. About that marriage she confessed to a friend in 1939, ‘How I hated marrying a Jew – how I hated their nasal voices, and their oriental jewellery [sic], and their noses and their wattles.’ The remarks are taken from The Diary, Vol. 1, p. 6, and The Letters, Vol. 4, p. 195; quoted in Diment, A Russian Jew of Bloomsbury, p. 43. Diment adds, ‘“Jew” became Leonard’s nickname, used freely both by Virginia and her friends, and often in his presence.’ 84. Mackay and Thane, ‘The Englishwoman’, p. 209. 85. Tickner, Modern Life & Modern Subjects, p. 146. 86. Tickner, Modern Life & Modern Subjects, p. 154. 228 Notes

87. Quoted in Tickner, Modern Life & Modern Subjects, p. 148. 88. Nonetheless, a letter in response to this exhibition referred to its ‘filthy objects’ and ended with the hope for suppression of any other ‘epilep- tic degeneracy’. To Tickner (Modern Life & Modern Subjects, p. 161), this response and others like it expressed the anxiety occasioned by the presence in England of such alien artists as the Jewish children of immigrants. 89. Tickner, Modern Life & Modern Subjects, pp. 284– 5, n. 59. For a description of the 1906 exhibition see Tickner, pp. 154– 5. 90. Similar (as well as different) issues infuse discussions of ‘Indian’ art. Paul Chaat Smith, a Comanche and associate curator at the Smithsonian’s National Museum of the American Indian, references some of them throughout his book Everything You Know About Indians is Wrong (Minneapolis: University of Minnesota Press, 2009), pp. 25– 7 and passim. 91. Tickner, Modern Life & Modern Subjects, pp. 162– 6. The diary entry is by Josef Leftwhich. 92. Tickner, Modern Life & Modern Subjects, pp. 169, 171. The quotation from Gertler is from a letter to Dora Carrington. 93. John Worthen, D. H. Lawrence: The Early Years 1885– 1912 (Cambridge: Cambridge University Press, 199), p. 226. 94. David Engel, ‘The Discrepancies of the Modern: Reevaluating Abraham Cahan’s The Rise of David Levinsky’, Studies in Jewish Literature 5 (Winter 1979): 70. 95. Biale et al., ‘The Dialectic of Jewish Enlightenment’, p. 8. 96. Quoted in Gilman, Jew’s Body, p. 197. 97. Quoted in Geoff Dench, Minorities in the Open Society: Prisoners of Ambivalence (London: Routledge, 1986), p. 171. 98. Quoted in Tickner, Modern Life & Modern Subjects, p. 166. 99. Davison, James Joyce, p. 185. Davison’s entire book is devoted to Joyce’s interrogation of ‘the Jewish problem’ and to that author’s examination of the Jewish sense of alienation and desire for a homeland. The latter point will be dealt with in the following chapter. 100. J. Hoberman, ‘Deracinatin’ Rhythm: Is “The Jazz Singer” Good for the Jews?’ Village Voice 26.7– 13 (January 1981): 1. 101. In a letter to his brother; quoted in Davison, James Joyce, p. 130. 102. Quoted in J. B. Hobman, ed., David Eder: Memoirs of a Modern Pioneer (London: Victor Gollancz, 1945), p. 166.

4 ‘Doing a Zion Stunt’

1. Peter Washington, Madame Blavatsky’s Baboon: Theosophy and the Emergence of the Western Guru (London: Secker & Warburg, 1993), p. 212. 2. Ronald Sanders, The High Wall of Jerusalem: A History of the Balfour Declaration and the Birth of the British Mandate for Palestine (New York: Holt, Rinehart and Winston, 1983), pp. 8– 13. 3. Anthony Julius, discussing the novel ‘[w]ithin the canon of English literary anti- Semitism’, considers it ‘the first genuinely counter- canonic work’. Trials of the Diaspora: A History of Anti- Semitism in England (Oxford: Oxford University Press, 2010), pp. 206– 8. Also see Deborah Heller, ‘Jews and Women in George Eliot’s Daniel Deronda’, in Derek Cohen and Deborah Notes 229

Heller, eds., Jewish Presences in English Literature (Montreal & Kingston: McGill- Queen’s University Press, 1990), p. 77. Eliot’s publisher, as quoted by Heller, praised her in terms that reveal how much of a risk he took in issu- ing a novel about admirable Jews: ‘It is almost impossible to make a strong Jewish element popular in this country and it was perfectly marvelous to see how in your transitions [between the Jewish and English parts] you kept your public together. Anti- Jews grumbled but went on.’ One suspects that the publisher would not have entertained the book without those ‘English parts’; and here again we find the separation between ‘Jew’ and ‘English’. 4. Bryan Cheyette, ‘Jewish Stereotyping and English Literature 1875– 1920: Towards a Political Analysis’, in Tony Kushner and Kenneth Lunn, eds., Traditions of Intolerance: Historical Perspectives on Fascism and Race Discourse in British Society (Manchester: Manchester University Press, 1989), p. 17. In Eliot’s novel, moreover, the admirable Jews are balanced by the unattractive Jewish characters whose stereotypical negative traits make them seem like stock figures. See Heller, ‘Jews and Women in George Eliot’s Daniel Deronda’, p. 86. We will revisit Daniel Deronda in Chapter 6, in reference to the question of origins and identity. 5. Colin Holmes, Anti- Semitism in British Society 1876– 1939 (New York, Holmes & Meier, 1979), p. 119. 6. Quoted in Naomi Levine, Politics, Religion and Love: The Story of H. H. Asquith, Venetia Stanley and Edwin Montagu, Based on the Life and Letters of Edwin Samuel Montagu (New York: New York University Press, 1991), p. 423. Anthony Julius (Trials of the Diaspora, pp. 292– 4) discusses the divisions in attitudes toward Zionism within the Jewish population of England. 7. Bryan Cheyette, ‘The Other Self: Anglo- Jewish Fiction and the Representation of Jews in England, 1875– 1905’, in David Cesarini, ed., The Making of Modern Anglo- Jewry (Oxford: Basil Blackwell, 1990), p. 100. 8. An early Freudian psychoanalyst, Dr Montague David Eder (1866– 1936) introduced Freudian theory to England in 1911 and translated Freud’s sem- inal work on dreams into English in 1914. According to J. B. Hobman, ed., David Eder: Memoirs of a Modern Pioneer (London: Victor Gollancz, 1945), p. 90, Eder’s interest in psychoanalysis stemmed from his 1909 reading of Freud’s views on the mother– child relation; thus it is not surprising that he was anxious to meet the author of Sons and Lovers. In fact, John Middleton Murry recalled that Eder visited Lawrence on more than one occasion to discuss that novel in relation to Freudian theory. Quoted in Edward Nehls, ed., D. H. Lawrence: A Composite Biography, Volume One, 1885– 1919 (Madison: University of Wisconsin Press, 1957), p. 231. Eder contributed regularly to the New Age between 1907 and 1915 — years in which Lawrence briefly subscribed to that journal — and reviewed Jung’s Psychology of the Unconscious, among other works, for the magazine (Hobman, David Eder, pp. 78– 9). The Lawrences sometimes stayed with Eder and his second wife, Edith, whose sister, Barbara Low, was also a psychoanalyst. Low’s daughter, Ivy Low, a novelist and admirer of Lawrence, had introduced the families (2L 1; 3L 42, n. 3). 9. Earl Ingersoll, ‘Lawrence’s Friendship with David Eder’, Etudes Lawrenciennes 11 (1995): 82. 10. Sanders, The High Wall of Jerusalem, p. 636. 230 Notes

11. V. O. Lipman A History of the Jews in Britain since 1858 (London: Leicester University Press, 1990), pp. 133, 137. 12. Nehls, Composite Biography, Volume One, p. 590, n. 410. 13. Hobman, David Eder, pp. 47– 71. 14. Ethel Mannin Confessions and Impressions (Garden City, NY: Doubleday, Doran & Co., 1930), p. 234. 15. Hobman, David Eder, p. 26. 16. Some Zionist leaders in England entertained possibilities for a Jewish homeland in Cyprus, Egypt, Uganda, Brazil, and Argentina. In fact, Theodor Herzl’s plan to establish a Jewish state in Palestine, published in Vienna in 1896 and containing the first use of the term ‘Zionism’, mentioned Argentina as an alternate possibility. See Sanders, The High Wall of Jerusalem, pp. 21– 5. 17. John Middleton Murry, Reminiscences, p. 96; quoted in Nehls, Composite Biography, Volume One, p. 484. 18. Mark Kinkead- Weekes, D. H. Lawrence, From Triumph to Exile 1912– 1922 (Cambridge: Cambridge University Press, 1996), p. 501. Although Eder was a thoroughly assimilated Jew, he practiced medicine in South Africa and South America for a decade after earning his medical degree in 1895 because Jews in England had access to few salaried medical posts. See Gayla Diment, A Russian Jew of Bloomsbury: The Life and Times of Samuel Koteliansky (Montreal & Kingston: McGill- Queen’s University Press, 2011), p. 43. 19. Jan Juta, 1957; printed for the first time in Edward Nehls, ed., D. H. Lawrence: A Composite Biography, Volume Two, 1919– 1925 (Madison: University of Wisconsin Press, 1958), p. 89. 20. Seltzer had his own connection to Zionism: his wife’s sister, Henrietta Szold, traveled extensively in Palestine and founded the Zionist women’s organization known as Hadassah. Adele Seltzer referred to Henrietta as her ‘Zionistic sister’. See Gerald Lacy, ed., D. H. Lawrence: Letters to Thomas and Adele Seltzer (Santa Barbara: Black Sparrow Press, 1976), p. 262. Like David Eder himself, who worked closely with Hadassah and was briefly considered for its directorship, the organization dedicated itself to medical improvements and children’s health care in Palestine. The available letters of Lawrence and the Seltzers make no mention of any discussions about either Zionism or the Szold family’s experiences in Palestine. 21. T. R. Wright, D. H. Lawrence and the Bible (Cambridge: Cambridge University Press, 2000), p. 193. Wright also reports that a much more conventional nineteenth-century scholar, Lord Kingsborough, had claimed in his ten- volume study of Mexico that the Jews had migrated to that country in ancient times. Since Lawrence had read works by Annie Besant, successor to Blavatsky as leader of the Theosophical Society, it is tantalizing to know that Lawrence arrived in Australia on the same boat as Besant; Lawrence recorded that fact in a letter (4L 235) but did not indicate whether he and she had had any theosophical discussions. 22. In The Ladybird, written in 1921 and published in 1923, the period of the works discussed in this chapter, Lady Daphne finds herself drawn to the swarthy Count Dionys but tries to ward off his allure by thinking of her husband: ‘He was the Dionysos, full of sap, milk and honey and northern golden wine: he, her husband, Not that little unreal Count’ (F 182). Later in the story, however, in darkness ‘thick like blood’ (215), Daphne submits to the Count. Notes 231

23. The Plumed Serpent also relies on the ‘milk- and- honey’ motif that we find in its predecessor first draft: the ‘milky’, ‘spermy’, ‘fish- milk’ water (PS 88, 105, 317); the sap (132, 186, 197); the ‘Honey of Malintzi’ as Kate at last (if perhaps temporarily) accepts the mantle of the Aztec goddess (394). The ‘sap’ is also found in the body paints of oil mixed with red earth powder (‘the red blood of volcanoes’ [ 364– 5]), and the stabbing to death, in ritual sacrifice, of Ramón’s attackers (380). 24. Wright, D. H. Lawrence and the Bible, p. 154. 25. Lawrence might have taken inspiration for Jack’s ideal the actual life of the painter Augustus John, who lived a faux- Gypsy existence with his wife, one of his mistresses, and their several children. 26. Mary is reminiscent of Dorothy Brett in her social background, rabbit- like qualities, and deafness (BB 343– 4, 346); Brett did live in a kind of ménage- a- trois with Lawrence and Frieda on the ranch above Taos, New Mexico. As biographer David Ellis puts it, in Dying Game 1922– 1930 (Cambridge: Cambridge University Press, 1998), p. 156, ‘The resemblances are unmistak- able.’ In his essay ‘The Novel’, written in 1925, Lawrence explains that all Commandments, whether from God or human, are relative to their contexts: ‘If a character in a novel wants two wives – or three – or thirty: well, that is true of that man, in that time, in that circumstance. . . But to infer that all men at all times want [many] wives; or that the novelist himself is advo- cating furious polygamy; is just imbecility.’ Bruce Steele, the editor of this collection of essays, surmises that Lawrence’s remark about ‘the novelist himself’ is in reaction to reviews of The Boy in the Bush (STH 185; 285, n. 185: 23). 27. Neil R. Davison, James Joyce, Ulysses, and the Construction of Jewish Identity: Culture, Biography, and “The Jew” in Modernist Europe (Cambridge: Cambridge University Press, 1996), pp. 164– 6, 183. 28. Davison, James Joyce, p. 201. 29. As Marilyn Reizbaum observes, in James Joyce’s Judaic Other (Stanford: Stanford University Press, 1999), pp. 126– 7. Stephen Dedalus responds to Bloom’s singing with his own, and far older, ‘old tune, easily recoverable’: ‘The ballad of Harry Hughes’, dating back to a blood libel of the twelfth century. This is but one example of the myriad ways in which Joyce employs anti- Semitic tropes in Ulysses to interrogate and rebut them. 30. Davison, James Joyce, pp. 202– 3, 285, and 275, n.1. 31. Washington, Madame Blavatsky’s Baboon, pp. 204, 239– 40. Many well- known names from the arts were attracted to Gurdjieff’s Institute at Fontainebleau, including Gertrude Stein, Upton Sinclair, Serge Diaghilev, and Katherine Mansfield (who died there of tuberculosis in 1923). Mabel Luhan, another admirer of Gurdjieff (and in love with his disciple, Jean Toomer), offered her Taos ranch as an Institute site along with a loan of several thousand dollars to establish a foundation; with Toomer’s advice, Gurdjieff took the money (and never repaid it) but rejected the ranch – when he changed his mind about coming to Taos, the ranch was no longer available to him. See Washington, Madame Blavatsky’s Baboon, p. 257, and Lois Palken Rudnick, Mabel Dodge Luhan, New Woman, New Worlds (Albuquerque: University of New Mexico Press, 1984), pp. 226– 30. 32. Washington, Madame Blavatsky’s Baboon, p. 93. 232 Notes

5 Lawrence and the Indian

1. Dorothy Brett, Lawrence and Brett, p. 26; quoted in Gayla Diment, A Russian Jew of Bloomsbury: The Life and Times of Samuel Koteliansky (Montreal & Kingston: McGill- Queen’s University Press, 2011), p. 149. 2. There is some debate over whether Lawrence’s ashes are, in fact, interred in Taos, but we can accept at least that Frieda arranged for their transport from France, where Lawrence had died. David Ellis, in his biography of the final chapters of Lawrence’s life, provides the alternative versions of the disposi- tion of the ashes; see D. H. Lawrence: Dying Game 1922– 1930 (Cambridge: Cambridge University Press, 1998), pp. 534, 720, n. 37. 3. Jerold S. Auerbach, Explorers in Eden: Pueblo Indians and the Promised Land (Albuquerque: University of New Mexico Press, 2006), p. 1. 4. Martin Padget, Indian Country: Travels in the American Southwest 1840– 1935 (Albuquerque: University of New Mexico Press, 2004), p. 172. 5. Alice Corbin Henderson, founder and associate editor of the magazine Poetry, was one of those who came to New Mexico for a cure for tuberculosis. See Marta Weigle and Kyle Fiore, Santa Fe and Taos: The Writer’s Era 1916– 1941 (Santa Fe: Ancient City Press, 1982), p. 10. She arrived in 1916, the year before Mabel Dodge Sterne, and her daughter would later marry Mabel’s son. According to an American neighbor of the Lawrences in Taormina, Sicily, in 1921– 22, Lawrence told him that he ‘was looking forward to coming some day to America and living in the Arizona desert — a place of light and brac- ing vigorous air. I assured him that he could do nothing wiser for his health’. See Edward Nehls, ed., D. H. Lawrence: A Composite Biography, Volume Two, 1919– 1925 (Madison: University of Wisconsin Press, 1958), p. 108. 6. Leah Dilworth, Imagining Indians in the Southwest: Persistent Visions of a Primitive Past (Washington: Smithsonian Institution Press, 1996), pp. 16– 18. 7. Arrell Gibson, The Santa Fe and Taos Colonies: Age of the Muses, 1900– 1942 (Norman, OK: University of Oklahoma Press, 1983), p. 57. 8. Dilworth, Imagining Indians, p. 18. 9. Weigle and Fore, Santa Fe and Taos, p. 6. 10. Gibson, The Santa Fe and Taos Colonies, p. 57. 11. Dilworth, Imagining Indians, p. 79. 12. Padget, Indian Country, pp. 194– 9. Auerbach, Explorers in Eden, p. 60; see pp. 67– 9 on the Fred Harvey postcards. Carey Snyder, ‘“When the Indian was in Vogue”: D. H. Lawrence, Aldous Huxley, and Ethnological Tourism in the Southwest’, Modern Fiction Studies 53.4 (Winter 2007): 665– 6. 13. Auerbach, Explorers in Eden, p. 169. Auerbach discusses Edward S. Curtis, the most famous of these photographers, at length, including the critics’ disparagement of his stereotyping and romanticizing of Indians as well as his redis- covery in the 1960s as a consequence of ‘the resurgence of “Red Power,” a developing interest in ecology, and the spread of the counterculture into the Southwest’. See pp. 78– 84; the quotation is from pp. 80, 82. Padget provides an excellent summary of the methods and results of later – early twentieth- century – photographers in documenting the Hopi Snake Dance and other features of the Southwest (Indian Country, pp. 179– 93). 14. Molly H. Mullin, Culture in the Marketplace: Gender, Art, and Value in the American Southwest (Durham, NC: Duke University Press, 2001), p. 30. Notes 233

15. Gibson, The Santa Fe and Taos Colonies, pp. 40– 1. 16. Quoted in Gibson, The Santa Fe and Taos Colonies, p. 47. 17. Gibson, The Santa Fe and Taos Colonies, pp. 148– 9. 18. Joel Pfister, Individuality Incorporated: Indians and the Multicultural Modern (Durham, NC: Duke University Press, 2004), p. 25. Jim Thorpe, Olympic gold medalist, is perhaps the most famous of the Carlisle graduates. 19. Gibson, The Santa Fe and Taos Colonies, p. 148. 20. Quoted in Gibson, The Santa Fe and Taos Colonies, p. 149. The promotion of Indian art standardized the Indians in a new way: a 1934 Bureau of Indian Affairs ‘Report of the Committee on Indian Arts and Crafts’ noted that the marketplace dictated what was commercially viable, with the result that ‘the primitive, individualistic, non- commercial connotations which now lie back of so much travel and handcraft business’ was being destroyed. At the same time, the committee recommended the production of items more ‘useful’ for ‘American homes’, since Indian arts and crafts were not sufficiently stylisti- cally appealing. Quoted in Pfister, Individuality Incorporated, p. 159. 21. ‘Indian Art as Art, Not Ethnology’ trumpeted the brochure for the Exposition of Indian Tribal Arts in New York City in 1931. (See Mullin, Culture in the Marketplace, p. 91.) 22. For Lawrence’s shortcomings on this point, see Wayne Templeton, ‘“Indians and an Englishman”: Lawrence in the American Southwest’, D. H. Lawrence Review 25 (1993 and 1994): 18– 20. Of course, as Philip J. Deloria notes, in Playing Indian (New Haven: Yale University Press, 1998), p. 133, ‘culture’ itself was a singular term to Edward Tylor, ‘who introduced the idea to anthropology in 1870’: there was one culture with whites at the top of the evolutionary hierarchy. Franz Boas and his students challenged this notion in the late nineteenth and early twentieth centuries. 23. Quoted in Weigle and Fiore, Santa Fe and Taos, p. 11. 24. Mullin, Culture in the Marketplace, p. 39. 25. Pfister, Individuality Incorporated, p. 222. 26. In 1919, for example, Mabel shipped children’s art from the Santa Fe Indian School to be shown in Tarrytown, NY, where it garnered the attention of a New York City gallery owner. A year later she sent watercolors to NYC for exhibit and they were a huge success, later reproduced in magazines. See Lois Palken Rudnick, Mabel Dodge Luhan: New Woman, New Worlds (Albuquerque: University of New Mexico Press, 1984), p. 171. 27. Quoted in Mullin, Culture in the Marketplace, p. 81. 28. Pfister, Individuality Incorporated, p. 155. 29. Quoted in Rudnick, Mabel Dodge Luhan, p. 180. 30. Snyder, ‘“When the Indian was in Vogue”’, p. 663. 31. As recorded in Desley Deacon, Parsons, p. 314; quoted in Auerbach, Explorers in Eden, p. 116. 32. L. D. Clark, ‘D. H. Lawrence and the American Indian’, D. H. Lawrence Review, 9.3 (Fall 1976): 312, 308. 33. Jessie Chambers (‘E.T.’), J. D. Chambers, ed., D. H. Lawrence: A Personal Record, 2nd edn. (New York: Barnes & Noble, 1965), p. 94. 34. As reported in Auerbach, Explorers in Eden, p. 33. 35. John Worthen, D. H. Lawrence: The Early Years 1885– 1912 (Cambridge: Cambridge University Press, 1991), pp. 110, 121. 234 Notes

36. There is no evidence that Lawrence had ever read anything by the German author Karl May ( 1842– 1912), but it is likely that Frieda had read or knew about him. Influenced like Lawrence by James Fenimore Cooper, May wrote very popular stories about the American West in which Old Shatterhand and the Indian chief Winnetou are blood- brothers. Karl May is popular in Germany to this day; see Rivka Galchen, ‘Wild West Germany’, The New Yorker (9 April 2012): 40– 5. It is commonly assumed that the theater manager in The Lost Girl – Mr May – was inspired by Maurice Magnus, the married homosexual whom Lawrence met through Norman Douglas. It may not be too farfetched to surmise that the real- life Karl May was on Lawrence’s mind as well (though, of course, in German ‘May’ would be pronounced ‘My’); Lawrence’s character was educated in Germany, after all, and dons Indian attire when needed in the troupe. 37. Gary L. Ebersole, Captured by Texts: Puritan to Post- Modern Images of Indian Captivity (Charlottesville: University of Virginia Press, 1995), p. 210. Ebersole notes the continuing popularity of the image of male camaraderie in American culture, including in mass media advertising. We have no indica- tion that Lawrence ever read Mark Twain, but his foremost example of a Huck Finn- like escape is to be found in The Boy in the Bush, discussed in the previous chapter. 38. Arthur Coleman, ‘Eastwood Through Bygone Ages’: A Brief History of the Parish of Eastwood (Eastwood, UK: Eastwood Historical Society [n.d.]), p. 136. 39. Rudnick, Mabel Dodge Luhan, p. 177. 40. This poem may be found in The Complete Poems of D. H. Lawrence, ed. Vivian de Sola Pinto and Warren Roberts (1964; New York: Penguin Books, 1993), pp. 774– 80; the two references in my chapter are on pp. 777 and 778 respectively. The third volume of the Cambridge edition of the poems, containing the unpublished and uncollected poetry, is in progress; it will contain the uncensored version of ‘O! Americans’, previously unpublished (personal communication, Christopher Pollnitz, September 2013). 41. Rudnick, Mabel Dodge Luhan, p. 172. 42. It does not escape notice that, as a Jew, Sterne is not classified as white. Not coincidentally, Lawrence played with the idea of making the play that he was writing for Ida Rauh ‘either Aztec or Jewish’ (5L 174). John Worthen examines the many ways in which this play, David, seems in fact more Indian than biblical in his essay ‘Lawrence’s Theatre of the Southwest’, in Keith Cushman and Earl G. Ingersoll, eds., D. H. Lawrence: New Worlds (Madison, NJ: Fairleigh Dickinson University Press, 2003), pp. 254– 7. 43. Clark, ‘D. H. Lawrence and the American Indian’, p. 317. 44. With a reckless indifference that his own ‘stunt’ in The Lost Girl might offend a couple who had run a trading post on a Navajo reservation for 50 years, and whose daughter- in- law was Navajo, Lawrence gave a copy of the novel to them; Mabel reported that Lawrence thought this would be ‘sufficiently blameless’ (quoted in 5L 99, n. 1). See Mabel Dodge Luhan, Lorenzo in Taos (London: Martin Secker, 1933), pp. 238– 9. 45. Ellis, D. H. Lawrence, p. 180. 46. Michael Gold, ‘Mabel Luhan’s Slums’, New Masses (1 September 1936): 12. Lois Rudnick, in Mabel Dodge Luhan, p. 180, puts it the other way around, although not pejoratively: Lawrence, she says, was Mabel’s John the Baptist. Notes 235

47. Pfister, Individuality Incorporated, p. 156. 48. Dilworth, Imagining Indians, p. 192. 49. Dilworth, Imagining Indians, pp. 182– 3. On this point, Dilworth cites Walter Benn Michaels’s ‘The Vanishing American’, American Literary History 2 (1990): 222– 3. 50. Auerbach, Explorers in Eden, pp. 12, 121– 2. 51. Mullin, Culture in the Marketplace, p. 42. 52. Jane Tompkins, West of Everything: The Inner Life of Westerns (New York: Oxford University Press, 1992). 53. Auerbach, Explorers in Eden, pp. 106, 138, 12. 54. Deloria, Playing Indian, pp. 103– 5, 120. The topic of enhancing boys’ masculine identity through participation in the scouting movement has been addressed in Chapter 3 and will be taken up again in Chapter 8 in the context of physical fitness. 55. Deloria, Playing Indian, p. 113. 56. In the government’s Indian schools of the late nineteenth century, as well, and the world’s fairs that replicated and exhibited them for the explicit instruction of the Anglo attendees, Indian girls in the model dining room ‘demonstrated daily “the intricacies of good cookery and housekeeping”’. See L. G. Moses, Wild West Shows and the Images of American Indians, 1883– 1933 (Albuquerque: University of New Mexico Press, 1996), p. 159. 57. Quoted in Mullin, Culture in the Marketplace, p. 72. 58. Luhan, Lorenzo in Taos, p. 39. 59. Edward Nehls, ed., D. H. Lawrence: A Composite Biography, Volume Three, 1925– 1930 (Madison: University of Wisconsin Press, 1959), p. 186. For Lawrence’s ‘female’ duties as a boy see Worthen, D. H. Lawrence, pp. 49– 50. 60. Mullin, Culture in the Marketplace, p. 100. 61. Ellis, D. H. Lawrence, pp. 187, 649, n. 52; Lawrence, ‘Pan in America’ (MM 162). 62. John Van Maanen, Tales of the Field: On Writing Ethnography (Chicago: University of Chicago Press, 1988), p. 12, n. 8. Van Maanen’s remark about the enthnographic method could stand as a motto for the present study as a whole: ‘we cannot represent others in any terms but our own.’ 63. James Clifford, ‘Introduction: Partial Truths’, in James Clifford and George E. Marcus, eds., Writing Culture: The Poetics and Politics of Ethnography (Berkeley: University of California Press, 1986), p. 23. 64. Dilworth, Imagining Indians, pp. 21, 54. Audrey Goodman devotes a chapter to the photographers of the period, including Wittick, whose influence was critical in transforming the Snake Dance ‘from a sacred rite to a theatrical performance’; she reproduces one of his photos of the many tourists at the dance. See her Translating Southwestern Landscapes: The Making of an Anglo Literary Region (Tucson: University of Arizona Press, 2002), p. 77, fig. 3.3. See also Padget’s chapter ‘“Indian Detours Off the Beaten Track”: Cultural Tourism and the Southwest’ (Indian Country, pp. 169– 210), which provides a focused investigation of the Hopi Snake Dance and its meaning to onlookers over the decades. 65. Dilworth, Imagining Indians, p. 55; Padget, Indian Country, p. 176. 66. A Library of Congress video clip of the 1913 visit of Teddy Roosevelt to the Hopi Snake Dance can be viewed on YouTube: http://www.youtube. com/watch?v=mfmPGcyV7lM. The ceremony was also featured at the 1904 236 Notes

exposition in St. Louis that commemorated the centennial of the Louisiana Purchase; the handbill called the dance ‘dramatically sensational’ but the administrator of the Indian Bureau exhibits took pains to have his Indians announce that they were ‘here as an educational exhibit only’ and not to be confused with performers (as in the Wild West shows). When a group of authentic Hopi priests decided to perform the Snake Dance at this world’s fair, however, the opposition of white missionaries scotched that plan. See Moses, Wild West Shows, pp. 156– 7, 161. 67. Pfister, Individuality Incorporated, p. 158. 68. Deloria, Playing Indian, p. 90. 69. Dilworth, Imagining Indians, pp. 28, 30. 70. Rudnick, Mabel Dodge Luhan, pp. 174– 5. Sander Gilman, in Franz Kafka, the Jewish Patient (New York: Routledge, 1995), p. 109, reproduces a racist German caricature from the late nineteenth century, reprinted in 1933 with the rise of Nazism, depicting an African, a Jew, and an American Indian in a group formation and with exaggerated features and attire. Gilman comments only on the first two figures, stating that the ‘male Jew and the male African are seen as equivalent dangers to the “white” races in the anti- Semitic literature’ of the times. But the Indian is clearly included in the drawing as yet another ‘degenerate’ race like that of the Blacks and the Jews. 71. Up until the Second World War, in fact, the narrative of Indian culture pro- posed by ethnographers and Indians alike included inevitable assimilation. Since that time, by contrast, the revised narrative centers in resistance to assimilation and a resulting ‘ethnic resurgence’ (Van Maanen, Tales of the Field, p. 11). Paul Chaat Smith, a Native American, associate curator of the American Indian Museum in Washington DC, and author of Everything You Know About Indians is Wrong (Minneapolis: University of Minnesota Press, 2009), discusses the Red Power movement of the 1960s and 1970s as part of this ‘ethnic resurgence’. He himself is a part of the less political, more intellectual and nuanced efforts to reclaim Indian identity. 72. Dilworth, Imagining Indians, p. 22. A group of Anglo hobbyists in Arizona, playing Indian, called themselves the ‘Smokis’ and yearly enacted their own version of the Hopi Snake Dance from their founding in 1921 (by the local Chamber of Commerce, no less) until the early 1990s, when the Hopi Indians – the real ones – exerted pressure on them to stop. By then the Smokis had become ‘an exclusive secret society’ complete with fake rattlesnake bites tattooed on their hands (Deloria, Playing Indian, p. 137). In a dizzying con- tretemps, the Hopis in 1985 burlesqued the Smoki Snake Dance, ‘parodically turning the parody back on itself’ (Dilworth, Imagining Indians, p. 75). 73. See, for example, Mark Kinkead- Weekes, ‘The Company He Keeps: Dance in Yeats, Lawrence, Eliot, and Williams’, in Michael Bell, Keith Cushman, Takeo Iida, and Hiro Tateishi, eds., D. H. Lawrence: Literature, History, Culture (Tokyo: Kokushokankoukai Press, 2005), pp. 236– 58. 74. Peter Washington, Madame Blavatsky’s Baboon: Theosophy and the Emergence of the Western Guru (London: Secker & Warburg, 1993), pp. 200, 199. Other movements founded by former theosophists like Rudolf Steiner and George Gurdjieff also stressed the importance of dance for reconnecting humans with the rhythms of the cosmos. See Washington, Madame Blavatsky’s Baboon, pp. 170, 236. Notes 237

75. According to Rudnick (Mabel Dodge Luhan, p. 177), Collier’s article with this title launched the campaign against the Bursum Bill. In The Plumed Serpent, Mexico puts Kate in mind of the lost Atlantis (PS 414). 76. Frank Felsenstein, Anti- Semitic Stereotypes: A Paradigm of Otherness in English Popular Culture 1660– 1830 (Baltimore: Johns Hopkins University Press, 1995), p. 148. 77. Ebersole, Captured by Texts, pp. 3– 4. 78. See Kathryn Zabelle Derounian- Stodola and James Arthur Levernier, The Indian Captivity Narrative, 1500– 1900 (New York: Twayne Publishers, 1993), pp. 189, 176– 85. 79. Ebersole, Captured by Texts, pp. 10– 11. The point that many of these first- hand accounts were anti- Indian is from Kathryn Zabelle Derounian- Stodola, Women’s Indian Captivity Narratives (New York: Penguin, 1998), p. xiv. She reproduces several captivity tales, all by women, who wrote a large number of such accounts. This scholar makes the telling point that adoption of non- Indians was a viable practice because racial purity was not as important a concept to Indians as it was to Europeans. 80. Ebersole, Captured by Texts, pp. 10– 12, 190. 81. See Derounian- Stodola and Levernier, The Indian Captivity Narrative, p. 189, for Cooper’s interest in the Indian captivity narrative. 82. Pfister, Individuality Incorporated, p. 22; Ebersole, Captured by Texts, pp. 191– 2. 83. Peter van Lent, ‘“Her Beautiful Savage”: The Current Sexual Image of the Native American Male’, in S. Elizabeth Bird, ed., Dressing in Feathers: The Construction of the Indian in American Popular Culture (Boulder, CO: Westview Press, 1996), pp. 212– 13. 84. David Ayers, in his English Literature of the 1920s (Edinburgh: Edinburgh University Press, 1999), p. 180, notes in passing that ‘The Woman Who Rode Away’ draws from the Indian captivity tale and the desert romance. Commenting on The Plumed Serpent in his discussion of desert romances, Ayers says (and I agree), ‘For all his aversion to the masses and to popular culture, it cannot have escaped Lawrence that the very framework in which he wrestled with questions of gender identity [I would add racial identity] was essentially similar to that found in the popular desert romance.’ Ayers, p. 195. 85. Luhan, Lorenzo in Taos, p. 238; quoted in Rudnick, Mabel Dodge Luhan, p. 221. A point made by Tim Armstrong, in Modernism, Technology, and the Body: A Cultural Study (Cambridge: Cambridge University Press, 1998), pp. 240– 1, is pertinent in this context. Armstrong observes that popular novels by women in the 1920s, including Hull’s The Sheik (though he misdates its publication as 1921; the film version was released in 1921 but the novel was issued in 1919), reveal the assertiveness of the modern, sexually liberated woman. 86. Kate Millett, Sexual Politics (Urbana and Chicago: University of Illinois Press, 2000), p. 286. 87. N. H. Reeve, Introduction to The Woman Who Rode Away and Other Stories, ed. Dieter Mehl and Christa Jansohn (London: Penguin Books, 1996), p. xxiv. 88. See Derounian-Stodola and Levernier, The Indian Captivity Narrative, p. 130, and throughout the chapter ‘Images of Women’ for a discussion of white women and/in Indian captivity narratives. 89. Ebersole, Captured by Texts, pp. 216– 31, discusses such narratives in a section called ‘White Women and the Sexual Other’. 238 Notes

90. Marianna Torgovnik, Gone Primitive: Savage Intellects, Modern Lives (Chicago: University of Chicago Press, 1990), pp. 51, 169. 91. Pfister, Individuality Incorporated, p. 149. 92. In this novel, Lawrence uses and inverts the common Victorian trope of the simianized Irish male Fenian raping the pure Irish woman, which reflects anxieties about evolutionary theories of human kinship to apes, as well as anxieties specifically related to Irish politics and culture. In the words of L. Perry Curtis Jr., Apes and Angels: The Irishman in Victorian Caricature (Washington and London: Smithsonian Institution Press, 1977), pp. 103, 171– 3, ‘there are clues in both Victorian literature and caricature which indicate that those who were most disturbed by the prospect of being cousin to [simians] derived some temporary relief by treating the Irish and other lesser breeds around the world as a buffer . . . between themselves and the anthropoid apes. . . . It was comforting for some Englishman to believe – on the basis of the best scientific authority in the Anthropological Society of London – that their own facial angles and orthognathous features were as far removed from those of apes, Irishmen, and Negroes as was humanly possible.’ Curtis also discusses the tradition of phallic lust associated with the ape, and he includes a photograph of the 1887 sculpture by Emmanuel Frémiet, Gorilla Carrying Off a Woman, which, he says, ‘anticipates the giant libidinous hero/villain of the 1933 Hollywood classic, King Kong’. 93. Virginia Hyde and L. D. Clark, ‘The Sense of an Ending in The Plumed Serpent’, D. H. Lawrence Review 25.1 (1993 & 1994): 140– 1. Clark, in his Introduction to the Cambridge edition, informs us that Lawrence at first penned a different last line: the French phrase ‘Le gueux m’a plantée là’, which Clark translates as ‘The rascal left me standing there’ (perhaps the words to an old song, though Clark was not able to locate it). He states that the manuscript version shows Kate ‘about to leave Mexico with only a possibility of her return (much as in “Quetzalcoatl”) while the final revision shows Kate staying on, magnetised by Cipriano and Ramón, but still somewhat skeptical of their vision of the future’ (PS xl). 94. Mary Louise Pratt, Imperial Eyes: Travel Writing and Transculturation (London and New York: Routledge, 1992), p. 87. 95. Louis L. Martz, Introduction to Quetzalcoatl (New York: New Directions, 1995), p. xxxi. 96. Sybille Bedford, Aldous Huxley, A Biography, Volume One: 1894– 1939 (London: Chatto & Windus, 1973), p. 192. 97. Snyder, ‘“When the Indian was in Vogue”’, p. 664. Another critic compar- ing Huxley and Lawrence, Katherine Toy Miller, also suggests that Lawrence wanted a return to instincts whereas Huxley wanted a balance between instinct and reason. See her ‘Deconstructing the Savage Reservation in Brave New World’, in David Garrett Izzo and Kim Kirkpatrick, eds., Huxley’s Brave New World: Essays (Jefferson, NC: McFarland & Company, 2008), pp. 148– 51. I believe that these views distort Lawrence; instead, I agree with Jake Poller, in his ‘Worshipping Life: D. H. Lawrence and Aldous Huxley’, D. H. Lawrence Review 34– 35 (2010): 87, that whatever opinions Huxley held on this score, Lawrence felt the need to redress what he saw as an imbalance in modern society, not to discount reason. 98. Poller, ‘Worshipping Life’, pp. 75– 91. Notes 239

99. Aldous Huxley, Brave New World (New York: Harper & Brothers, 1950), pp. 200– 1. Although Huxley later worked for Hollywood, his reaction to the early talkies is similar to Lawrence’s disparagement of them. Both writers contrast the false emotions on the screen with real- life, hence genuine, emotions: Lawrence pooh- poohs film, for example, in the poem ‘When I went to the film’ (deliberately paired for contrast with ‘When I went to the circus’ [Poems 385– 7]); Huxley wrote of ‘disembodied entertainers ges- ticulating flatly on the screen and making gramophone- like noises’, in his essay ‘Silence is Golden’, Do What You Will (London: Chatto & Windus, 1929), p. 54; quoted in Armstrong, Modernism, Technology, and the Body, pp. 229– 30. Armstrong discusses several critiques of the cinema in the 1910s and 1920s in terms reminiscent of those used or implied by both Lawrence and Huxley; one of those analysts of film was Lawrence’s friend Barbara Low, sister- in- law of David Eder and well- known British psychoanalyst herself. See Armstrong, Modernism, Technology, and the Body, pp. 239– 40. 100. I note in this context that in 1923, Mary Austin, among others protesting the claims of non- Indians to Indian land, spoke of the unhealthy living conditions in the pueblo communities due to government neglect. See Padget, Indian Country, pp. 203– 4. 101. Huxley, Brave New World, pp. xx, xxii. 102. Washington, Madame Blavatsky’s Baboon, p. 318. 103. It is interesting to compare Huxley’s view of Lawrence with that of another contemporary, more orthodox in his religious beliefs: T. S. Eliot. In After Strange Gods, Eliot refers condescendingly to the ‘capering redskins’ in Mornings in Mexico, and (although he would later defend Lawrence’s last novel against obscenity, in a court of law), Lady Chatterley’s Lover puts Eliot in mind of ‘the same morbidity which makes other of [Lawrence’s] female characters bestow their favours upon savages’. T. S. Eliot, After Strange Gods: A Primer of Modern Heresy (New York: Harcourt, Brace and Company, 1934), pp. 65– 6. In ‘History and the Past’, published the same year as Brave New World, Huxley observed that ‘with every advance of industrialized civilization the savage past will be more and more appreciated, and the cult of D. H. Lawrence’s Dark God may be expected to spread through an ever- widening circle of worshippers’. In Music at Night (London: Chatto & Windus, 1931), p. 147; quoted in Robert S. Baker, Brave New World: History, Science, and Dystopia (Boston: Twayne Publishers, 1990), p. 110. I do not suggest that Huxley ever became a member of that imagined ‘cult’, and I take him at his word about his distrust of the Dark Gods, but I do find Lawrence’s dictum ‘Never trust the artist. Trust the tale’ (SCAL 14) operative with respect to Brave New World. 104. Snyder, ‘“When the Indian was in Vogue”’, p. 673. 105. The Dial was not the first American magazine to publish Lawrence’s works, but it was formative in establishing his American audience; for almost a decade it issued 30 of his works in four genres. See Nicholas Joost and Alvin Sullivan, D. H. Lawrence and The Dial (Carbondale and Edwardsville: Southern Illinois University Press, 1970), p. 3. 106. Charles Alexander, Here the Country Lies, 1980, p. xii; quoted in Mullin, Culture in the Marketplace, p. 15 240 Notes

107. Weigle and Fiore, Santa Fe and Taos, p. 6. 108. Quoted in Weigle and Fiore, Santa Fe and Taos, p. 20. The American critic Waldo Frank, among others in the early twentieth century, put quotation marks around the word culture to problematize it: that is, to indicate that culture could not be acquired through the common means of the period, such as the purchase of a shelf of books. (See Mullin, Culture in the Marketplace, pp. 16– 17.) 109. One cannot overlook the irony that despite Mary Austin’s ranting against a Chautauqua- style cultural center, she herself belonged to a speakers’ bureau and frequently lectured for a fee on literature and other subjects on both coasts, to lay as well as university audiences. (See Gibson, The Santa Fe and Taos Colonies, p. 210.) 110. Maureen E. Reed, A Woman’s Place: Women Writing New Mexico (Albuquerque: University of New Mexico Press, 2005), p. 50. Lawrence met Austin in1924 and twits her in his unfinished play Altitude, a ‘jeu d’esprit’ (as the Cambridge edition of the plays describes it [Plays xiii]) about the Mabel Dodge Luhan set in Taos. According to the American painter Brewster Ghiselin, Lawrence advised him in early 1929 to get to know the American Indians; ‘[a]s for Mary Austin’, Ghiselin recalled Lawrence saying, ‘she only observed superficially, as if the pueblo were some American village.’ Quoted in Nehls, Composite Biography, Volume Three, p. 287. 111. Stuart Sherman, ‘America is Discovered’, New York Evening Post Literary Review, 20 (October 1923): 144; rpt. R. P. Draper, ed., D. H. Lawrence: The Critical Heritage (London: Routledge, 1970), p. 213. 112. From Ceylon, where the Lawrences stayed with the Brewsters, Frieda wrote to Mabel Dodge Luhan that the Brewsters’ ‘kind of New England “culture” was very irritating’ (quoted in Luhan, Lorenzo in Taos, 33). 113. Rpt. Nehls, Composite Biography, Volume Two, pp. 290– 1. 114. Mullin, Culture in the Marketplace, p. 95. 115. Mullin, Culture in the Marketplace, pp. 103, 111. 116. Dilworth, Imagining Indians, p. 138. 117. Luhan, Lorenzo in Taos, p. 86. 118. Ellis, D. H. Lawrence, p. 69; Gibson, The Santa Fe and Taos Colonies, p. 218. 119. Quoted in Weigle and Fiore, Santa Fe and Taos, p. 28. 120. Dilworth, Imagining Indians, p. 7. 121. Quoted in Smith, Everything You Know About Indians is Wrong, pp. 35– 6. 122. Smith, Everything You Know About Indians is Wrong, p. 26.

6 Lawrence’s Caravan of Gypsy Identities

1. Howard J. Booth, ‘Lawrence in Doubt: A Theory of the “Other” and its Collapse’, in Howard J. Booth and Nigel Rigby, eds., Modernism and Empire (Manchester: Manchester University Press, 2000), p. 218. 2. Two essays on The Virgin and the Gipsy that include a full discussion of Gypsy tropes in the novella are John Turner’s ‘Purity and Danger in D. H. Lawrence’s The Virgin and the Gipsy’, in Mara Kalnins, ed., D. H. Lawrence Centenary Essays (Bristol: Bristol Classical, 1986), pp. 139– 71, and Michael Kramp’s ‘Gypsy Desire in the Land: The Decay of the English Race and Radical Nomadism in The Virgin and the Gypsy’, D. H. Lawrence Review 32– 33 ( 2003– 2004): 64– 86. Notes 241

Deborah Nord devotes a few pages to the novella in her excellent study Gypsies & the British Imagination, 1807– 1930 (New York: Columbia University Press, 2006), pp. 152– 7, and some authors of articles on Gypsies also reference The Virgin and the Gipsy: see, for example, Abby Bardi, ‘The Gypsy as Trope in Victorian and Modern British Literature’, Romani Studies: Continuing Journal of the Gypsy Lore Society 16.1 (June 2000): 31– 42; George Behlmer, ‘The Gypsy Problem in Victorian England’, Victorian Studies 28.1 (Winter 1985): 231– 53; and Janet Lyon, ‘Gadže Modernism’, Modernism/ Modernity 11 (September 2004): 517– 38. By and large, as Janet Lyon puts it (p. 531), ‘The “Gypsy” plot of The Virgin and the Gipsy has either typically been dismissed as one more instance of condescending gadže romanticism, or overlooked by Lawrence scholars as simply another allotropic version of the author’s “sexual awakening” plot devices.’ 3. Arthur Coleman, ‘Eastwood Through Bygone Ages’: A Brief History of the Parish of Eastwood (Eastwood, UK: Eastwood Historical Society [n.d.]), p. 143. 4. Sarah Walker; quoted in Carol Herring, ‘Memories of Eastwood’, Staple: A Magazine of Writing from the East Midlands (Winter 1983): 50. 5. Jessie Chambers (‘E.T.’), J. D. Chambers, ed., D. H. Lawrence: A Personal Record, 2nd edn. (New York: Barnes & Noble, 1965), pp. 109– 10; David Mayall, Gypsy Identities 1500– 2000: From Egipcyans and Moon- men to the Ethnic Romany (London: Routledge, 2004), p. 156. 6. Chambers, D. H. Lawrence, pp. 109– 10. In the 1920s, Lawrence’s friend Compton MacKenzie had hopes of purchasing a yacht named Lavengro, and a letter from Lawrence to MacKenzie puns on the yacht’s name in a way that makes it clear he knows its source (3L 561–2). 7. Wim Willems, In Search of the True Gypsy: From Enlightenment to Final Solution, trans. Don Bloch (London: Frank Cass, 1997), p.11. 8. Mayall, Gypsy Identities, pp. 70– 1. Mayall informs (p. 77) that ‘the label and spelling “Gypsy” was [sic] not commonly used until around the middle of the seventeenth century. Before this they were generally referred to as Egiptians, Jepsyes, Gepsyes, Geppsis, Jeppsis and Jeptses.’ 9. According to Paul Polansky, who as of 2003 had been living among Roma in Kosovo for several years, some Roma still ‘call themselves Egyptian and swear on their children’s heads that their ancestors came not from India, but from Egypt’. See Paul Polansky, ‘Using Oral Histories and Customs of the Kosovo Roma as a Guide to their Origins’, in Adrian Marsh and Elin Strand, eds., Gypsies and the Problem of Identities: Contextual, Constructed and Contested (Istanbul: Swedish Research Institute, 2003), p. 59. 10. Nord, Gypsies & the British Imagination, p. 7. George Behlmer explains (‘The Gypsy Problem’, p. 241, n. 9) that ‘the German linguist Rüdiger had pro- posed in 1782 that Romany was of Hindu origin. This view found favor throughout the nineteenth century, especially after Max Müller’s work popularized the idea that south Asia was the home of the parent language, Aryan, from which most European tongues had evolved.’ Now, says Behlmer, most ‘modern scholars accept Northern India as the Gypsies’ homeland, and believe that they originally existed as a loose federation of nomadic tribes. These tribes probably left India around 1000 A.D., although some evidence points to a much earlier exodus.’ A summary of the alternative views about dates and numbers of migrations out of India is presented by Ian Hancock, ‘On Romani Origins and Identity: Questions for Discussion’, in Marsh and 242 Notes

Strand, eds., Gypsies and the Problem of Identities, pp. 69– 92. Hancock’s essay, published almost two decades after Behlmer’s, indicates clearly that these issues still have not been settled definitively. David Mayall presents the various perspectives and debates on India as the Gypsies’ homeland. Gypsy organization began in the 1930s and gathered force after the Second World War: the second international Romani Conference, held in 1978 with sixty delegates from twenty- six countries, confirmed the Indian origins of the Roma people. See Mayall, Gypsy Identities, pp. 222– 9, 205. 11. Nord, Gypsies & the British Imagination, p. 8. 12. Nord, Gypsies & the British Imagination, pp. 15, 100. Lawrence read and admired George Eliot, but there is no evidence that he read Daniel Deronda. If he had, it might well have fed into his interest in Zionism in the late 1910s and 1920s. 13. Carol Siegel, in Lawrence Among the Women: Wavering Boundaries in Women’s Literary Traditions (Charlottesville: University Press of Virginia, 1991), discusses the influence on Lawrence of several nineteenth- century female nov- elists, including Emily Brontë. She notes the specific references to/influences of Wuthering Heights to be found in Lawrence’s works but does not make a connection between Wuthering Heights and ‘Hadrian’. However, Hadrian could well be included under Siegel’s umbrella remark that ‘[o]f all the writers presumed to have influenced Lawrence, Emily Brontë is the only one who apparently shares his ambivalent attraction to pathologically antisocial characters’ (Siegel, Lawrence Among the Women, p. 58). See pp. 53– 74 for her discussion of Brontë’s influence. 14. Chambers, D. H. Lawrence, pp. 102, 108. Anton Skrebensky, on the other hand, buys a copy of this novel for the young Ursula in The Rainbow (R 274). 15. Nord, Gypsies & the British Imagination, p. 10. 16. Katie Trumpener, ‘The Time of the Gypsies: A “People Without History” in the Narratives of the West’, Critical Inquiry 18.4 (Summer 1992): 871. 17. Jim Phelps, ‘The Interloper Plot’, in Jim Phelps and Nigel Bell, eds., D. H. Lawrence Around the World: South African Perspectives (Empageni SA: Echoing Green Press, 2007), p. 152. 18. The term Romany Rye is, as George Behlmer explains (‘The Gypsy Problem’ p. 237), ‘a title that literally translates as “Gypsy Gentleman,” but that con- notes a patron whose familiarity with and generosity to Gypsies has earned him an honored status among them’. 19. Trumpener, ‘The Time of the Gypsies’, p. 872. 20. Rev. S. B. James, 1875; quoted in Mayall, Gypsy Identities, p. 130. Mayall places a [sic] after the word ‘Roman’, but the good reverend may in fact be making a connection between Romani and Roman in his statement; one cannot know if the word is mistaken or deliberate. 21. Trumpener, ‘The Time of the Gypsies’, p. 864. 22. Mayall, Gypsy Identities, p. 18. Recent incidents in Greece and Ireland have shown the persistence of the notion that a blond, blue-eyed child in a Roma family must have been abducted. In both cases the child was found to be a Roma after all. See Dan Bilefsky, ‘Roma Feared as Kidnappers, See Their Own Children at Risk’, The New York Times (26 October 2013): A1. 23. Quoted in Nord, Gypsies & the British Imagination, p. 23. Lawrence was probably familiar with one adaptation of the Gypsy kidnapping trope, Verdi’s Notes 243

opera Il Trovatore; at least he attended a concert in1911 in which a key aria from that work was sung. See 1L 322. 24. Nord, Gypsies & the British Imagination, p. 11. 25. See Willems, In Search of the True Gypsy, p. 105. Whether or not Borrow ever actually said he had been abducted is unknown, but he did write in the Foreword to one of his books that (in Willems’s words, p. 106) ‘in a previous life his soul had belonged to this people’, which is why he believed the current Gypsies acknowledged him as one of them. 26. It would be quite ironic if George Borrow were a prime motivator of Lawrence’s interest in Gypsies, since Borrow’s own interest, according to Willems, was fanned by members of the British and Foreign Bible Society, who had suggested to Borrow (since he was so adept at languages) that he translate the Bible into Romani in order to bring the Gypsies to Christianity. See Willems, In Search of the True Gypsy, pp. 138– 9. Lawrence actually knew of Borrow’s book The Bible in Spain (1843), as evidenced by a remark to Compton Mackenzie about Mackenzie’s yacht named Lavengro: ‘I’m glad she’s not called the Bible in Spain’ (3L 562). 27. Trumpener, ‘The Time of the Gypsies’, p. 868. 28. Turner, ‘Purity and Danger’, p. 167. 29. Anne McClintock’s discussion of boundary crossing throughout her Imperial Leather: Race, Gender, and Sexuality in the Colonial Contest (London: Routledge, 1995) informs this reading; John Turner (‘Purity and Danger’, pp. 143, 147, 150) also deals helpfully with the issue in reference to The Virgin and the Gipsy. Abby Bardi discusses The Virgin and the Gipsy as a variant of the motif, in ballads and other genres, of ‘glamouring’: kidnapping by Gypsies through the power of their enchanting, sexualized seduction. Bardi also notes (‘The Gypsy as Trope’, p. 36) that ‘whether literally or metaphorically, Yvette loses her virginity to the Gypsy, who rescues her both from the flood and from her dull, middle- class existence’. A modern novel by Ronal Florence, The Gypsy Man (1985), as described by Katie Trumpener (‘The Time of the Gypsies’, p. 869), more closely resembles The Virgin and the Gypsy: in Florence’s novel, an encounter with a Gypsy man profoundly affects the life of a lost single woman. Christopher Miles’s 1970 film of The Virgin and the Gipsy spoke to a different time than that of Lawrence: in this version, Yvette escapes her stifling conventional home and leaves with the Eastwoods (though not with the Gypsy) at the conclusion. Miles explained that he ‘wanted to give [Yvette] complete freedom. I did not want to trap her back under the family wing in the movie. I wanted to give her total freedom to go off with this fun couple . . . to wherever they were going, and let her find liberation with this charming couple’. Quoted in Louis Greiff, D. H. Lawrence: Fifty Years on Film (Carbondale and Edwardsville: Southern Illinois University Press, 2001), p. 53. 30. Siegel, Lawrence Among the Women, p. 176; Nord, Gypsies & the British Imagination, p. 166– 7. That there were many Boswells in the vicinity of Eastwood is stated in the history of the area by Arthur Coleman, who notes that ‘in local patois, a Romany was often called a “Bosill.”’ At least two Boswell Gypsies, one of them known as ‘the King of the Gipsies’, are buried in the area of Eastwood according to Coleman (‘Eastwood Through Bygone Ages’, pp. 143– 5). 244 Notes

31. Joost Daalder, ‘Background and Significance of D. H. Lawrence’s “The Ladybird”’, D. H. Lawrence Review 15 (1982): 122. However, in her study of Lawrence’s short fiction, Czech scholar Anna Grmlová states, ‘Only one ethnic nationality living in Lawrence’s time in very small numbers in Bohemia, the itinerant Gypsies, were (contrary to the English usage of the word) never referred to as Bohemians, since their stay in the country was in most cases only temporary. Nevertheless, Lawrence’s description of Psanek’s physical traits seems to indicate that Lawrence’s idea of a “Bohemian” draws at least partly on the old and wrong English usage, confusing the inhabitants of Bohemia with Gypsies.’ See Anna Grmlová, The Worlds of D. H. Lawrence’s Short Fiction, 1907– 1923 (Prague: Carolinum Press for Charles University, 2001), p. 165. 32. Grmlová states (The Worlds of D. H. Lawrence’s Short Fiction, p. 165) that though the Czech- sounding name is distorted, a better translation than ‘out- law’ would be ‘outcast’. Of course, ‘outcast’ also describes the Gypsy peoples; Lawrence uses the term in reference to the Gypsy in The Virgin and the Gipsy (VG 23). Willems, publishing in 1997, in remarking on the enduring fascination with Gypsies calls them ‘romantic outcasts without equal’ (In Search of the True Gypsy, p. 305). 33. Peter Balbert, in his essay ‘Thirteen Ways of Looking at The Ladybird: D. H. Lawrence, Lady Cynthia Asquith, and the Incremental Structure of Seduction’, Studies in the Humanities 36.1 (June 2009): 40, mentions the vampire figure in connection with this novella: he concludes his essay with reference to the ‘modern form of vampirism’ discussed by Lawrence in his Introduction to the memoirs of Maurice Magnus. But Balbert is here liken- ing the form of ‘love’ practiced by Daphne and Basil to vampirism; he does not associate the Count himself with a vampire, nor does he associate the vampire with the Gypsy. 34. Trumpener, ‘The Time of the Gypsies’, p. 873, n. 50. Lyon also discusses the connection between Dracula and Gypsies (‘Gadže Modernism’, p. 527). Comparisons of Jews to vampires were also common when Dracula was published, which was when accusations against the Jews of ritual murder of Christians (the ‘blood libel’) were widespread in Europe. See Anthony Julius, Trials of the Diaspora: A History of Anti- Semitism in England (Oxford: Oxford University Press, 2010), p. 219. Jules Zanger, in ‘A Sympathetic Vibration: Dracula and the Jews’, English Literature in Transition 1880– 1920 34.1 (1991): 33– 44, connects Count Dracula to a more overtly- drawn Jewish figure, du Maurier’s Svengali, and relates both menacing figures as well as Jack the Ripper to fears about the invasion of parasitic Eastern European Jews in this period. Ken Gelder, in Reading the Vampire (London and New York: Routledge, 1994), p. 146, n. 8, notes that a source for Dracula, which Stoker reproduced verbatim in parts of his novel, was a travel book by one Major E. C. Johnson, in which Johnson wrote about the Hungarian Gypsies and Jews in similar terms: their nomadism, allegiance to the tribe rather than to the nation, and dangers posed to stable society. 35. Bram Stoker, Dracula, intro. Peter Staub (New York: The Modern Library, 2001), p. 41. Also see pp. 42– 3, 51– 2, 354, and 359– 62. Like Dracula, Lawrence’s final essay on Edgar Allan Poe references the belief, common in the late nineteenth and early twentieth century, that ‘a spirit can persist in the after- death’ (SCAL 74) and have communication with the living. For Notes 245

references to ‘materialism’ and other such beliefs, see Dracula, p. 184. In the first version of the Poe essay, as noted above, Lawrence refers to Poe himself as ‘a living dead’ (230), a term not glossed by the editors as referring to a vampire but Lawrence may have meant it as such. 36. Nord, Gypsies & the British Imagination, pp. 158– 62. Paul Collins, ‘Before Hercule or Sherlock, There was Ralph’, The New York Times Book Review (9 January 2011): 23, discusses the discovery in recent decades of what is perhaps the very first detective novel, ‘The Notting Hill Mystery’, serial- ized anonymously in eight segments in Once a Week Magazine starting 29 November 1862, and probably authored by Charles Warren Adams. ‘The Notting Hill Mystery’ contains the familiar motif of kidnapping by Gypsies. In this and other common tropes such as ‘diabolical mesmerism’ and ‘mys- terious carnival girls’, the novel is described as ‘perfectly and deliriously Victorian’. 37. He also turns Daphne into an Asian, for she discovers something Chinese in her face as her attraction to the Count grows (F 190, 193). It is one of Lawrence’s trademarks to describe the exotic other as Chinese – in The Plumed Serpent, for example (PS 30, 75; see also the references to Cipriano’s ‘slant- ing’ eyes: 21, 40, 312, 323). This was a practice in which the Gypsiologists of Victorian England and afterwards also engaged. George Behlmer, pace Edward Said, notes that ‘they consciously enlisted stereotypes of the oriental character’, and as one example he references the Journal of the Gypsy Lore Society for 1907– 1908: ‘Was it not somehow endearing that Gypsies, “like Orientals, set no store by strict veracity; indeed they decidedly appreciate an artistic lie”? Was not “duker’ing” (fortune- telling) a quaint variation on the oriental love of deception?’ (‘The Gypsy Problem’, p. 244). 38. So too such teeth are found in the mouth of Henry Grenfel, the ‘fox’ in Lawrence’s novella of that name, which was published with The Ladybird (and The Captain’s Doll) in 1923. Ellen March experiences Grenfel’s kiss on her neck as a bite of a fox. Indeed, Grenfel is reminiscent of George Eliot’s Gypsies in her 1868 poem The Spanish Gypsy, whom she describes as a ‘race that lives on prey as foxes do with stealthy, petty rapine’ (quoted in Behlmer, ‘The Gypsy Problem’, p. 231). Lawrence wished the teeth of wild animals were in his own head: as he wrote to Earl Brewster, ‘Leave me my tigers, leave me spangled leopards, leave me bright cobra snakes, and I wish I had poison fangs and talons as good’ (3L 719). 39. Lyon (‘Gadže Modernism’, pp. 523– 4) summarizes these Acts. Mayall provides a much more extensive accounting (from which Lyon draws) in chapter 3 of his full- length study (Gypsy Identities). Katie Trumpener is particularly attentive to any language that conjures up dangerous, outworn conceptions. She complains (‘The Time of the Gypsies’, p. 850, n. 9) about an article in the Carnegie Magazine for May– June 1991, on the subject of an infestation of gypsy moths in the United States: It ‘mobilizes a long- standing vocabulary of Gypsy parasitism, in part under the sub- heading “Voracious Immigrants from Europe,” and throughout under the implicit threat of wholesale “extermination”’. 40. Behlmer, ‘The Gypsy Problem’, p. 232. 41. Mayall, Gypsy Identities, pp. 154– 5. 42. Behlmer, ‘The Gypsy Problem’, p. 236. 43. Lyon, ‘Gadže Modernism’, p. 524; Behlmer, ‘The Gypsy Problem’, pp. 238– 9. 246 Notes

44. Nord, Gypsies & the British Imagination, p. 170. 45. Willems, In Search of the True Gypsy, p. 172. 46. Behlmer, ‘The Gypsy Problem’, p. 252. 47. Mayall, Gypsy Identities, p. 170. 48. Quoted in Willems, In Search of the True Gypsy, p. 173. 49. Lisa Tickner, Modern Life & Modern Subjects: British Art in the Early Twentieth Century (New Haven: Yale University Press, 2000), p. 77. 50. Nord, Gypsies & the British Imagination, p. 159; Trumpener, ‘The Time of the Gypsies’, p. 847, n. 5. 51. Quoted in Tickner, Modern Life & Modern Subjects, pp. 56– 7. 52. Turner, ‘Purity and Danger’, p. 157. Wim Willems, writing of the various perspectives on Gypsy life that have persisted over time, says the same (In Search of the True Gypsy, p. 305): ‘In the tradition of the Romantics, who have always emphasized that Gypsies are the most free of primitive peoples, the accepted line at present [1997] is that they live in resistance to the conform- ist world.’ 53. Christine Stansell, American Moderns: Bohemian New York and the Creation of a New Century (New York: Henry Holt, 2000), p. 17. According to Deborah Nord (Gypsies & the British Imagination, p. 22), Heinrich Grellmann noted that the French called Gypsies ‘bohémiens’ in the belief that they came from Central Europe. 54. Quoted in Willems, In Search of the True Gypsy, p. 173. 55. Trumpener, ‘The Time of the Gypsies’, p. 870. 56. Quoted in Mayall, Gypsy Identities, p. 132. 57. In one sense, Gypsy travelers can be contrasted rather than likened to the wandering Jew of Christian legend. Frank Felsenstein, in Anti- Semitic Stereotypes: A Paradigm of Otherness in English Popular Culture 1660– 1830 (Baltimore: Johns Hopkins University Press, 1995), pp. 59– 64, provides useful information on the trope of the wandering Jew. A long- lasting stereotype about Jews, this figure appears in more than one hundred different folk tales from central and western Europe from the 1600s through the 1800s. In its theological aspect, the common motif is the Jew who has repudiated Christ in some way (such as by striking him, as recorded in John 18: 22– 3) and must in consequence wander eternally as a penitent. He proselytizes for Christianity in his travels but remains himself a Jew; thus, says Felsenstein, ‘the legend underlines the sense of difference between host group and other, while simultaneously defending the vested interest of the host group’ (p. 61). As it says in Acts 19:13, the Jews were to be eternally considered a ‘vagabond’ people. The influx of poor Ashkenazi Jews in the eighteenth century, who made their living largely by peddling, provided a contemporary layer of authenticity to the ancient supposition. Unlike the Gypsy stereotype of rural traveling, which in the romanticized view was a positive and desir- able attribute, the wandering of the Jews held little positive significance for English society. 58. David Cram and Christopher Pollnitz, in their ‘D. H. Lawrence as Verse Translator’, The Cambridge Quarterly 30.2 (2001): 133– 50, explore Lawrence’s reliance on the German translations from this hitherto unacknowledged source, the archaeologist Heinrich Schäfer. The authors state that the reti- tling does not indicate a cultural confusion between Gypsies and Egyptians Notes 247

(although another reader might argue that Lawrence is, if not confused, perhaps exploiting the common derivation); they emphasize the sexual antagonism that is present in prose works of the period. See p. 138. 59. With some exceptions it is not possible to know for sure how much of the language of The Boy in the Bush is Lawrence’s own and how much is Mollie Skinner’s. The editor of the Cambridge edition says, however, that ‘Lawrence’s imagination was too idiosyncratic, his vision too personal for him to “co- write”. . . . As Frederick Carter, yet another collaborator, had reason to observe: Lawrence “had an insistent desire to amend, enhance and colour anything that deeply moved his interest”’ (BB l). Certainly the language, motifs, and themes of the passages quoted in my chapter are con- sistent with Lawrence’s other works of the period. 60. Recollection of Kai Gótzsche, rpt. Edward Nehls, ed., D. H. Lawrence: A Composite Biography, Volume Two, 1919– 1925 (Madison: University of Wisconsin Press, 1958), p. 266. 61. Nord, Gypsies & the British Imagination, p. 164. Nord fails to mention, in sup- port of her point, that The Virgin and the Gipsy contains a direct reference to the ‘ raggle- taggle gipsy’ (VG 42). 62. Mayall, Gypsy Identities, p. 139. A childhood friend insinuates that Lawrence may have had a real- life experience with such a Gypsy in his late teens; she recalled that ‘Bert had his eye on one of them [Gypsy] girls . . . I don’t know what her and Bert were up to in that hayfield but he got nits in his hair and how his mother carried on . . .’ Sarah Walker, A Magazine of Writings from the East Midlands; quoted in Turner, ‘Purity and Danger’, p. 156. Note the reference in The Boy in the Bush, quoted earlier, to the allure of the Gypsy girl at the fair. 63. Behlmer, ‘The Gypsy Problem’, p. 251. 64. Chambers, D. H. Lawrence, pp. 92, 24. 65. Sarah Walker; quoted in Herring, ‘Memories of Eastwood’, p. 50. 66. Keith Cushman, ‘The Virgin and the Gipsy and the Lady and the Gamekeeper’, in Michael Squires and Dennis Jackson, eds., D. H. Lawrence’s Lady: A New Look at Lady Chatterley’s Lover (Athens, GA: University of Georgia Press, 1985), p. 164. 67. M. Elizabeth Sargent, ‘The Wives, the Virgins, and Isis: Lawrence’s Exploration of Female Will in Four Late Novellas of Spiritual Quest’, D. H. Lawrence Review 26. 1– 3 (1995 and 1996): 237. 68. Willems, In Search of the True Gypsy, p. 55. 69. Quoted in Mayall, Gypsy Identities, p. 153. 70. Willems, In Search of the True Gypsy, pp. 154, 173. 71. Volume one of the Cambridge biography, John Worthen’s D. H. Lawrence: The Early Years 1885– 1912 (Cambridge: Cambridge University Press, 1991), features this painting and this quotation from Lawrence on the back cover of the dust wrapper. 72. Given his view of ‘delicious little Italians’, one suspects that Lawrence might not have been dismayed by the casting of an Italian, Franco Nero, in the role of the English Gypsy in the 1970 film of his novella, even if he might have excoriated the film itself. (In his book on Lawrence on film, Louis K. Greiff [D. H. Lawrence: Fifty Years on Film, pp. 63– 72], damns the performance of Nero but finds some good in the film as a whole, even though director Christopher Miles takes great liberties with Lawrence’s plot.) Of course, as 248 Notes

with so many of Lawrence’s views, his attitude toward Italians was variable. For example, in his introduction to Mastro- don Gesualdo by Giovanni Verga, Lawrence complains about the Italians’ tendency to exaggerate, and to make even their own ideas seem second- hand (IAR 148– 9). 73. David Ellis, Death and the Author: How D. H. Lawrence Died, and was Remembered (Oxford: Oxford University Press, 2008), p. 156, says that Lawrence broke off his year- long engagement with Louie in part because of ‘her resolute determination to do nothing about the sexual frustration he frequently expressed’. Lawrence’s remark about her Gypsy passion, therefore, may have been wishful thinking or a recognition of a quality she feared to express – perhaps a bit of both. In an early story, ‘The Thorn in the Flesh’, included in The Prussian Officer and Other Stories (1914), Emilie is perhaps based in part on Louie Burrows: ‘a foundling, probably of some gipsy race’, brought up in a Roman Catholic Rescue Home, she is a ‘dark girl, primitive yet sensitive to a high degree’ and ‘fiercely virgin’ (PO 31). Her passion is released later in the story when, like Yvette in The Virgin and the Gipsy, she is isolated in her room with the man she desires. Lawrence does not associate Catholicism with strait- laced churchliness, as he does Protestantism. (See ‘A Propos of “Lady Chatterley’s Lover”’ for his praise of the Catholic Church for its stance on sex [LCL 317].) A similar dark- skinned woman with the ‘curious fecund virginity of a mountain- catholic peasant’ is found in Mr Noon (MN 111). Lawrence seems to have been attracted to dark- skinned women, at least until he met Frieda: his friend from Croydon teaching days, Helen Corke, recalled that Jessie Chambers was ‘tanned as a gypsy’; quoted in Edward Nehls, ed., D. H. Lawrence: A Composite Biography, Volume One, 1885– 1919 (Madison: University of Wisconsin Press, 1957), p. 133. Corke’s remark reveals the popular association of Gypsies with swarthy complexions. 74. Worthen, D. H. Lawrence, illustration 6, after p. 194. 75. Yet another Louie Denys must be mentioned, a character in The White Peacock who plays a fleeting role in the novel as an alluring friend of Leslie Tempest, flirting with Leslie’s friend Freddy Cresswell. As she strokes ‘his soft hair from his forehead’, Freddy recites some lines perhaps borrowed from Shakespeare’s dark lady sonnets: ‘My love is not white, her hair is not yellow, like honey dropping through the sunlight – my love is brown, and sweet, and ready for the lips of love’ (WP 227, 387). The scene is reminiscent of that between William and his Louie Denys in Sons and Lovers. 76. By the time of Fantasia of the Unconscious, Lawrence cautions that sex cannot be the be all and end all, and he references the story of Carmen: a man must supplement his passionate life with a woman with ‘a great predominant purpose’; otherwise, her consuming passion will lead to his death, as in the case of Carmen’s lover (PU 199– 200). Even as early as 1913, however, in his review of Georgian Poetry, Lawrence briefly noted that the ‘“Carmen” and “Tosca” sort of passion is not interesting any longer. . . . Its goal and aim is possession’ (IAR 204). We see this struggle in Sons and Lovers, published the same year, in which Paul Morel ultimately finds Clara’s passion stifling. 77. Siegel, Lawrence Among the Women, p. 166. 78. Cushman, ‘The Virgin and the Gipsy and the Lady and the Gamekeeper’, pp. 154– 69. Notes 249

79. David Ayers, English Literature of the 1920s (Edinburgh: Edinburgh University Press, 1999), p. 184. 80. Amit Chaudhuri, D. H. Lawrence and ‘Difference’: Postcoloniality and the Poetry of the Present (Oxford: Clarendon Press, 2003), pp. 183– 90. 81. Neil Roberts, D. H. Lawrence, Travel and Cultural Difference (Basingstoke: Palgrave Macmillan, 2004), p. 200. 82. Nord, Gypsies & the British Imagination, p. 12. 83. Augustus John is surely the most extreme example of a modernist artist adopting a Gypsy identity. As Lisa Tickner says (Modern Life & Modern Subjects, p. 54), in her chapter on John, ‘He lived the life he painted, or aspired to – buying caravans, learning Romany and collecting vocabularies for the Gypsy Lore Society – so that there is not a tidy division between John as a biographical subject and the paintings as an object of study for art history.’ See p. 61 of her study for a photo of John and his family (a wife, a mistress, and assorted children) with their caravan. Tickner’s discussion of John, with its numerous visual illustrations, provides a useful overview of the fascination of the British for all things Gypsy.

7 (Ad)dressing Identity: Clothing as Artifice and Authenticity

1. Christopher Isherwood, Lost Years: A Memoir 1945– 1951, ed. Katherine Bucknell (New York: HarperCollins Publishers, 2000), p. 254 n. 1. 2. ‘Dorothy Brett in Western Costume’, David Ellis, Dying Game 1922– 1930 (Cambridge: Cambridge University Press, 1998), plate 16, after p. 140. Another photo of Brett is found in Lois Palken Rudnick, Mabel Dodge Luhan: New Woman, New Worlds (Albuquerque: University of New Mexico Press, 1984), p. 204. 3. Edward Nehls, ed., D. H. Lawrence: A Composite Biography, Volume One, 1885– 1919 (Madison: University of Wisconsin Press, 1957), pp. 9, 85, 20. 4. Nehls, Composite Biography, Volume One, pp. 239, 397, 463, 465, 470, 487; Edward Nehls, ed., D. H. Lawrence: A Composite Biography, Volume Two, 1919– 1925 (Madison: University of Wisconsin Press, 1958), pp. 5, 77, 127. 5. Jessie Chambers (‘E.T.’), J. D. Chambers, ed., D. H. Lawrence: A Personal Record, 2nd edn. (New York: Barnes & Noble, 1965), p. 102. 6. Mark Spilka, ‘How to Pick Flowers’, chapter in The Love Ethic of D. H. Lawrence (Bloomington: Indiana University Press, 1955), pp. 39– 59. 7. Evelyn J. Hinz, ‘D. H. Lawrence’s Clothes Metaphor’, D. H. Lawrence Review 1 (Summer 1968): 87– 113. Other, less extensive, examinations of Lawrence and clothing have appeared over the years. Brian Green explores the function played by the blouse in Sons and Lovers in ‘Revealing Blouses: Symbolic Clothing in D. H. Lawrence’s Sons and Lovers’, in Jim Phelps and Nigel Bell, eds., D. H. Lawrence around the World: South African Perspectives (Empageni, SA: Echoing Green Press, 2007), pp. 178– 81. David Bradshaw links Lawrence’s ‘crusade’ for the male attire of red trousers to the writings of John Hargrave, founder of an alternative boy scout movement in England based largely on the principles of hardy outdoor living (to be discussed in the chapter to follow). See his ‘Red Trousers: Lady Chatterley’s Lover and John Hargrave’, Essays in Criticism 55.4 (2005): 352– 73. 250 Notes

Sandra Gilbert takes on a larger theme in ‘Costumes of the Mind: Transvestism as Metaphor in Modern Literature’, Critical Inquiry 7.2 (Winter 1980): 391– 417. Here Gilbert explores differences between male and female modernists in using cross- dressing either to reinforce (in the case of the males) or to circumvent (the females) conventional, hierarchical gender roles. One example Gilbert provides is Lawrence’s The Fox, in which Ellen March changes from puttees into a dress and in doing so restores Henry’s masculine power. 8. Hinz, ‘D. H. Lawrence’s Clothes Metaphor’, p. 99. 9. This story is the inverse of ‘The Lovely Lady’, in which Pauline sunbathes not for her health, but for maintaining an unnaturally youthful look. The sun bathing leads to her withering, for her niece uses her own position on the roof above her evil aunt as an opportunity to frighten the woman to death (in a clever if unlikely use of a drainpipe). In this case, Pauline is reminiscent of Gerald Crich in Women in Love, of whom the narrator states that he ‘wanted to keep certain illusions, certain ideas like clothing’ (WL 79). That is, Pauline’s suntanned skin does not, cannot, succeed in making her who she is not; for her to think otherwise is an illusion, since she, like Gerald, is a deficient human being, literally more concerned with appearance – her art works and other possessions (including her sons) – than she is with her sons’ welfare. She keeps up the artifice of her identity as grand dame until exposed and repudiated. 10. Nehls, Composite Biography, Volume One, p. 505. Earl Brewster said of Lawrence that he ‘always appeared to be carelessly dressed, but it was only that apparent carelessness which arises from a fastidious nature’; quoted in Nehls, Composite Biography, Volume Two, p. 59. Catherine Carswell remem- bers ‘Lawrence attired with impressive suitability in natural coloured silk (a sort of Palm Beach suit)’; Nehls Composite Biography, Volume Two, p. 73. 11. Rpt. Edward Nehls, ed., D. H. Lawrence: A Composite Biography, Volume Three, 1925– 1930 (Madison: University of Wisconsin Press, 1959), p. 139. 12. Roland Barthes, The Language of Fashion, trans. Andy Stafford (Oxford: Berg, 2006), p. 96. 13. Richard D. Beards, ‘Sons and Lovers as Bildungsroman’, College Literature 1.3 (Fall 1974): 214. 14. Rpt. Ronald P. Draper, ed., D. H. Lawrence: The Critical Heritage (New York: Barnes & Noble, 1970), p. 167. 15. Hinz, ‘D. H. Lawrence’s Clothes Metaphor’, pp. 100– 1. 16. Angela Carter, in her 1975 essay called ‘Lorenzo as Closet- Queen’, in her Nothing Sacred: Selected Writings (London: Virago Press, 1982), pp. 161– 8, argues that Lawrence’s intense interest in women’s dress in Women in Love indicates that he was a closet queen – the word ‘closet’ no doubt an inten- tional pun. ‘He is like a child with a dressing- up box’, she says (p. 163), not knowing, perhaps, that he actually reveled in the dress- up box in his childhood. ‘Most of the time in Women in Love, Lawrence is like a little boy dressing up in his mother’s clothes and thinking, that way, he has become his mother’ (p. 168). 17. Alison Lurie, The Language of Clothes (New York: Random House, 1981), p. 233. Lady Daphne’s furs in The Ladybird (F 196) serve a similar purpose. 18. T. S. Eliot, The Complete Poems and Plays 1909– 1950 (New York: Harcourt, Brace & World, 1962), p. 24. Notes 251

19. Nancy Paxton, ‘Reimagining Melodrama: The Virgin and the Gipsy and the Consequences of Mourning’, p. 14. Unpublished paper forthcoming in the D. H. Lawrence Review. 20. Paxton, ‘Reimagining Melodrama’, p. 12. 21. Peter Balbert, ‘Scorched Ego, the Novel, and the Beast: Patterns of Fourth Dimensionality in The Virgin and the Gipsy’, Papers on Language and Literature 29.4 (Fall 1993): 7. Evelyn Hinz notes in her early article on Lawrence’s clothing metaphor (‘D. H. Lawrence’s Clothes Metaphor’, p. 112, n. 31), that the ‘title of one of Lawrence’s essays on the adaptation of a woman to the theory of what she ought to be is, significantly, “Give Her a Pattern”’. I would add that Lawrence adapts the sewing metaphor in other works, as when, in an autobiographical fragment of 1927, he says that British mothers of his own era produced their sons ‘to pattern’ (LEA 51). 22. Joanne Entwistle, The Fashioned Body: Fashion, Dress and Modern Social Theory (Cambridge UK: Polity Press, 2000), p. 48. 23. Chambers, D. H. Lawrence, pp. 165– 6. 24. Rebecca Carpenter, ‘“More Likely to Be the End of Experience”: Women in Love, Sati, and the Marriage Plot Tradition’, in M. Elizabeth Sargent and Garry Watson, eds., Approaches to Teaching the Works of D. H. Lawrence (New York: MLA, 2001), p. 218. 25. David Mayall, Gypsy Identities 1500– 2000: From Egipcyans and Moon- men to the Ethnic Romany (London: Routledge, 2004), p. 68. 26. Wim Willems, In Search of the True Gypsy: From Enlightenment to Final Solution, trans. Don Bloch (London: Frank Cass, 1997), p. 50. 27. Mayall, Gypsy Identities, pp. 69– 70. 28. Lurie, Language of Clothes, pp. 97– 8. 29. Roland Barthes, ‘History and Sociology of Clothing, Some Methodological Observations’, in The Language of Fashion, p. 7, emphasis mine. 30. Mayall, Gypsy Identities, pp. 118– 19, 143, n. 1. 31. Christopher Dickey and Tracy McNicoll, ‘The Galliano Dossier’, Newsweek (27 June 2011): 42– 5. In contrast to Galliano’s homage to Gypsies, his well- publicized anti- Semitic rants at a Parisian restaurant revealed a different attitude toward another ‘race’. 32. The trope of the ‘très sexy’ nature of the female Gypsy can turn up in unex- pected places, such as in the rationale for not winning a stable teaching position. Just as the term ‘Gypsy’ has found its way in the common parlance in the offensive verb ‘to gyp’, based on the stereotype that Gypsies are cheats and finaglers (like the stereotype of the Jews, but with blue- collar criminality instead of white- collar shenanigans), so too it has created the term ‘gypsy scholar’, from the trope of the nomadic Gypsy. At times Gypsy stereotypes meet, as in the example provided by Katie Trumpener, who points out what she considers to be ‘casual’ American racism about Gypsies found in a letter to the editor of Lingua Franca from a self- described ‘gypsy scholar’: the letter writer, connecting her status as ‘this kind of gypsy’ with the sexiness of her attire, recalls a Gypsy costume her grandmother once made her for Halloween; she concludes by saying she’ll look for that costume because ‘once a gypsy, always a gypsy’. Katie Trumpener, ‘The Time of the Gypsies: A “People Without History” in the Narratives of the West’, Critical Inquiry 18.4 (Summer 1992): 849– 50, n. 9. 252 Notes

33. Inge Boer, ‘Just a Fashion?: Cultural Cross- dressing and Dynamics of Cross- cultural Representations’, Fashion Theory: The Journal of Dress, Body & Culture 6.4 (December 2002): 428. 34. Deborah Nord, Gypsies and the British Imagination, 1807– 1930 (New York: Columbia University Press, 2006), p. 3. 35. Entwistle, The Fashioned Body, pp. 121, 117– 18. 36. Entwistle distinguishes between these modes (The Fashioned Body, p. 113). 37. Philipp Blom, The Vertigo Years: Europe, 1900– 1914 (New York: Basic Books, 2008), p. 212. The photo provided by Lisa Tickner, in Modern Life & Modern Subjects: British Art in the Early Twentieth Century (New Haven: Yale University Press, 2000), p. 61, illustrates the Gypsy attire favored by John and his family. 38. Tickner, Modern Life & Modern Subjects, pp. 67, 68; illustration on p. 66. 39. Mayall, Gypsy Identities, p. 178; photograph in Mayall after p. 150; Macfie quoted in Mayall, p. 187, n. 151. 40. Memory of J. D. Chambers, Lawrence’s closest male friend in the Chambers family, as recorded in Chambers’s introduction to the second edition of his sister’s memoir, D. H. Lawrence, p. xvii. 41. Joel Pfister, Individuality Incorporated: Indians and the Multicultural Modern (Durham, NC: Duke University Press, 2004), pp. 151– 2, 301, n. 31. 42. Jerold S. Auerbach, Explorers in Eden: Pueblo Indians and the Promised Land (Albuquerque: University of New Mexico Press, 2006), p. 42. A photo of Cushing is on p. 31. Not everyone back east was as taken with Cushing’s attire as he was: a former colleague of his wrote a scathing assessment on the back of one of these photos – ‘Frank Hamilton Cushing in his fantastic dress while among the Zuni Indians. This man was the biggest fool and charlatan I ever knew.’ Quoted in Auerbach, p. 36. 43. Philip J. Deloria, Playing Indian (New Haven: Yale University Press, 1998). The Cushing photo is reproduced on p. 119; those of Seton and his first ‘tribe’ on pp. 97 and 121. The discussion of the Boston Tea Party is on pp. 1– 3. 44. Audrey Goodman, Translating Southwestern Landscapes: The Making of an Anglo Literary Region (Tucson: University of New Mexico Press, 2002), p. xxvii. 45. Pfister, Individuality Incorporated, pp. 154, 153. 46. Reproduced in Rudnick, Mabel Dodge Luhan, p. 321. Christopher Isherwood, writing in his diary in 1950, suggested a comedown for Mabel when he rather unkindly called her ‘[s]uch a dowdy little old woman’, and ‘an old frump’. See Diaries, Volume One: 1939– 1960, ed. Katherine Bucknell (New York: HarperCollins Publishers, 1996), p. 430. 47. Pfister, Individuality Incorporated, p. 155. 48. Rudnick, Mabel Dodge Luhan, p. 52; photos are found on pp. 62, 77, 108. 49. Rayna Green, ‘The Tribe Called Wannabees: Playing Indian in Europe and America’, Folklore 99 (1988): 43– 4. 50. Mabel Dodge Sterne Luhan, Lorenzo in Taos (London, Martin Secker, 1933), p. 193. 51. Rudnick, Mabel Dodge Luhan, p. 155. 52. Isabel Wilkinson, ‘Best of the West’, Newsweek (11 August 2011): 61. 53. Boer, ‘Just a Fashion?’, p. 434. An article in The New York Times for 24 March 2010 pertains to this point. The article was about ‘Mardi Gras Indians’ – black Notes 253

men and women, self- designated members of ‘tribes’ with names like Wild Tchoupitoulas, Creole Wild West, and Yellow Pocahontas – who parade in New Orleans three times a year in elaborate feathered and beaded costumes worth thousands of dollars. The article focused on the costumes themselves, and the tribes’ desire to copyright them in order to prevent photographers from making money out of them. The commentaries that ensued on the blog Racialicious, about race and pop culture, highlighted instead the racial and cultural implications of the phenomenon of Blacks taking on Indian identity in this multi- layered literal and symbolic fashion. For the article see http://www.nytimes.com/2010/03/24/us/24orleans.html?_r=2. For the blog see http://www.racialicious.com/2010/04/12/mardi- gras- indians- can- cultural- appropriation- occur- on- the-margins. My thanks to Irene Falk, Duke University ’11, for pointing me to these online resources. 54. Recollection of Willard Johnson; rpt. Nehls, Composite Biography, Volume Two, p. 235. 55. Margaret Storch, ‘“But Not the America of the Whites”: Lawrence’s Pursuit of the True Primitive’, D. H. Lawrence Review 25 (1993/1994): 58. 56. Keith Aldritt, The Visual Imagination of D. H. Lawrence (Evanston, IL: Northwestern University Press, 1971), p. 229. 57. See Carter, ‘Lorenzo as Closet- Queen’, pp. 161– 8, and also Gilbert, ‘Costumes of the Mind’, pp. 391– 417. 58. Anne McClintock, Imperial Leather: Race, Gender, and Sexuality in the Colonial Contest (London: Routledge, 1995), pp. 69, 52– 3. See, too, L. Perry Curtis Jr., Apes and Angels: The Irishman in Victorian Caricature, rev. edn. (Washington and London: Smithsonian Institution Press, 1997), pp. 19– 21. 59. Curtis, Apes and Angels, p. 1. Indeed, in Victorian times, as Curtis relates, pp. 13– 14, ‘Virtually every country in Europe had its equivalent of “white Negroes” and simianized men, whether or not they happened to be stereotypes of criminals, assassins, political radicals, revolutionaries, Slavs, gypsies, Jews, or peasants.’ Anthony Julius quotes an 1863 review by the Britisher Robert Cecil of a book by a German anti- Semite, in which Cecil says the author ‘proves to his own satisfaction that, anatomically speaking, a Jew is a white nigger’. Anthony Julius, Trials of the Diaspora: A History of Anti- Semitism in England (Oxford: Oxford University Press, 2010), pp. 352– 3. 60. Ellis, Dying Game, p. 387. For a discussion of Lady Chatterley’s Lover as a response to The Green Hat, see David Ayers, English Literature of the 1920s (Edinburgh: Edinburgh University Press, 1999), pp. 158– 87. 61. The fact that Kate is an Irish female may partly account for her starring role in the novel. It was common in caricatures in both England and America for the ‘soul of Ireland’ to be portrayed as a beautiful woman, typically called Erin or Hibernia, whereas the Irish male was often caricatured as a simianized monster. See Curtis, Apes and Angels, p. 65. Lawrence could work with type in choosing an Irish woman as protagonist, even as he portrayed her as a member of the ‘dark races’. 62. McClintock, Imperial Leather, p. 69. 63. Boer, ‘Just a Fashion?’, p. 427. 64. ‘A Curly- headed Jew- boy soMe [sic] years ago was I,/ and through the streetsh of London ‘Old clo’ I used to cry,/ But now I am a Member, I speech- ifies and votes;/ I’ve giv’n up my dealinS in left- off hats and coats:/ In a 254 Notes

creditable manner I hope I fills my sheat,/ Though I vonce vas but a Jew- boy vot whistled through the street’. See Anne and Roger Cowen, Victorian Jews Through British Eyes (Oxford: Oxford University Press, 1986), pp. xii, 4. 65. The Austrian writer Joseph Roth, referring to the attitude of assimilated Viennese Jews toward the influx of immigrants from the east (expelled by the Russian army during the First World War), said that they did not do much for their co- religionists because they, ‘with their feet safely pushed under desks in the First District, have already “gone native”. They don’t want to be associated with Eastern Jews, much less be taken for them.’ Quoted in Edmund de Waal, The Hare With Amber Eyes: A Hidden Inheritance (New York: Picador, 2010), p. 188. 66. This passage from Lawrence, along with its implications, is echoed in The Man Without Qualities, the translated title of a novel by Austrian writer Robert Musil, a Lawrence contemporary, that is set on the eve of the First World War (and quoted by de Waal, The Hare With Amber Eyes, p. 218):

The whole so- called Jewish question would disappear without a trace if the Jews would only make up their minds to speak Hebrew, go back to their old names, and wear Eastern dress. . . . Frankly, a Galician Jew who has just recently made his fortune in Vienna doesn’t look right on the Esplanade at Ischl, wearing a Tyrolean costume with a chamois tuft on his hat. But put him in a long, flowing robe.

67. Ronald Granofsky, ‘“Jews of the Wrong Sort”: D. H. Lawrence and Race’, Journal of Modern Literature 23.2 (1999): 214. 68. James Scott, ‘D. H. Lawrence’s Germania: Ethnic Psychology and Cultural Crisis in the Shorter Fiction’, D. H. Lawrence Review 10 (1977): 153. 69. The eugenicist Madison Grant also comments on the essential nature of the racial other, unaffected by a change of clothing: ‘wearing good clothes . . . does not transform a Negro into a white man’. See his The Passing of the Great Race: or The Racial Basis of European History (New York: Charles Scribner’s Sons, 1918), p. 16. 70. Including Kate Millett in Sexual Politics (Urbana: University of Illinois Press, 2000), p. 242. 71. Entwistle, The Fashioned Body, p. 108.

8 Cleanliness and Fitness: The Role of the Racial Other in Conceptions of Health

1. Ronald Granofsky, ‘“His Father’s Dirty Digging”: Recuperating the Masculine in D. H. Lawrence’s Sons and Lovers’, Modern Fiction Studies 55.2 (Summer 2009): 242– 64. The phrase ‘moral outrage’ is on p. 245. 2. Anne McClintock, Imperial Leather: Race, Gender, and Sexuality in the Colonial Contest (London: Routledge, 1995), p. 171. 3. McClintock, Imperial Leather, pp. 32, 209. 4. Lawrence may or may not have used Pears’ soap for his personal hygiene but he certainly was familiar with the marketing of this product. In ‘Education of the People’, when he wishes to make a point about not acceding to children’s Notes 255

demands, he references a Pears’ soap advertisement: ‘A child in the bath sees the soap, and wants it, and won’t be happy till he gets it’ (RDP 104) – a reference to a famous ad of Lawrence’s time. Lawrence was fond of repeat- ing this tag line: he used it in letters, a play, and a novel between 1911 and 1920. With his negative attitude toward exploitative advertising, as stated explicitly in his essay ‘Pornography and Obscenity’ (LEA 237– 8), Lawrence is surely poking fun at the mob mentality so fixated on consumer goods and so easily influenced to make purchases. Of course the very success of the ad is reflected in his knowledge and use of it. 5. John Turner, ‘Purity and Danger in D. H. Lawrence’s The Virgin and the Gipsy’, in Mara Kalnins, ed., D. H. Lawrence Centenary Essays (Bristol: Bristol Classical, 1986), pp. 146– 7. 6. Philipp Blom, The Vertigo Years: Europe, 1900– 1914 (New York: Basic Books, 2008), pp. 338, 334. 7. Michael Kramp, ‘Gypsy Desire in the Land: The Decay of the English Race and Radical Nomadism in The Virgin and the Gypsy’, D. H. Lawrence Review 32– 3 ( 2003– 4): 69– 70. 8. McClintock, Imperial Leather, p. 47. 9. From Women, Floods, Bodies, History, Vol. 1 of Male Fantasies; quoted in Carol Siegel, Lawrence Among the Women: Wavering Boundaries in Women’s Literary Traditions (Charlottesville: University Press of Virginia, 1991), p. 178. 10. In the nineteenth century, when ‘every theory about predisposition to illness had been racialized’, as Sander Gilman asserts, Jews tended to be discussed in tandem with tuberculosis. Some Jewish physicians pointed to the Jewish emphasis on cleanliness – the very emphasis Lawrence tended to excoriate when connected to Jews (or Americans) – as a factor in actually pre- venting the contracting of tuberculosis: ritual bathing, the cleaning of the home before the Sabbath, and the use of damp cloths instead of brushes to wipe dusty surfaces, so as not to spray harmful particles into the air. Anatole Leroy- Beaulieu, a non- Jewish French historian who defended the Jews when Alfred Dreyfus was convicted of treason in two late nineteenth- century trials, said that ‘Judaism has made religion the handmaiden of hygiene’. Sander Gilman, Franz Kafka, the Jewish Patient (New York: Routledge, 1995), pp. 214, 223, 218. The quotation from Leroy- Beaulieu is on p. 52. 11. Gayla Diment, A Russian Jew of Bloomsbury: The Life and Times of Samuel Koteliansky (Montreal & Kingston: McGill- Queen’s University Press, 2011), pp. 174– 8. The quotation from Rozanov is on p. 177. Zytaruk argues for Rozanov’s influence on Lady Chatterley’s Lover in ‘The Phallic Vision: D. H. Lawrence and V. V. Rozanov’, Comparative Literature Studies 3 (1967): 283– 97. 12. Lawrence might more logically have appreciated the Jewish attitude toward sex itself. Daniel Boyarin remarks that ‘traditional Jewish culture had little use for the merely spiritual loves between men and women that came to characterize European Romantic culture’. Boyarin, ‘Goyim Naches, or, Modernity and the Manliness of the Mentsh’, in Bryan Cheyette and Laura Marcus, eds., Modernity, Culture and ‘The Jew’ (Stanford: Stanford University Press, 1998), p. 66. 13. Quoted in George Behlmer, ‘The Gypsy Problem in Victorian England’, Victorian Studies 28.1 (Winter 1985): 236. 256 Notes

14. Wim Willems, In Search of the True Gypsy: From Enlightenment to Final Solution, trans. Don Bloch (London: Frank Cass, 1997), p. 49. 15. David Mayall, Gypsy Identities 1500– 2000: From Egipcyans and Moon- men to the Ethnic Romany (London: Routledge, 2004), p. 155. 16. Mayall, Gypsy Identities, p. 230. 17. Deborah Nord, Gypsies and the British Imagination, 1807– 1930 (New York: Columbia University Press, 2006), p. 202, n. 29. 18. The editors gloss that phrasing by saying that it is the non- standard English of the Gypsies (VG 264, 45: 39). I am not sure of the source of that information, for either the editors or Lawrence himself; but I would note that the study of Romany, the Gypsy language in England, was considered very important in the nineteenth century effort to prove the Gypsies as a separate race. (See Mayall, Gypsy Identities, p. 124.) 19. Willems, In Search of the True Gypsy, p. 49. 20. Edward Nehls, ed., D. H. Lawrence: A Composite Biography, Volume One, 1885– 1919 (Madison: University of Wisconsin Press, 1957), pp. 40, 27. 21. Edward Nehls, ed., D. H. Lawrence: A Composite Biography, Volume Two, 1919– 1925 (Madison: University of Wisconsin Press, 1958), p. 416. 22. Nehls, Composite Biography, Volume Two, p. 382. 23. Emile Delavenay, D. H. Lawrence: The Man and His Work. The Formative Years: 1885– 1919, trans. Katharine M. Delavenay (Carbondale: Southern Illinois University Press, 1972), p. 661. 24. Kathryn Zabelle Derounian-Stodola and James Arthur Levernier, The Indian Captivity Narrative, 1500– 1900 (New York: Twayne Publishers, 1993), p. 64. 25. Rebecca Carpenter, ‘“ Bottom- Dog Insolence” and “The Harem Mentality”: Race and Gender in The Plumed Serpent’, D. H. Lawrence Review 25. 1– 3 (1993/1994): 121. 26. Nehls, Composite Biography, Volume One, pp. 93, 91, 173; Composite Biography, Volume Two, p. 105. 27. Nehls, Composite Biography, Volume One, pp. 40, 34, 175, 211. 28. Nehls, Composite Biography, Volume Two, p. 369. 29. See Tim Armstrong, Modernism, Technology and the Body (Cambridge: Cambridge University Press, 1998), p. 83, for a discussion of such works. 30. Armstrong, Modernism, Technology and the Body, p. 106. Armstrong’s connection of the body to the text, in his discussion of the era’s ideal of efficiency (in the chapter ‘Waste Products’, pp. 42– 74), can be applied to Lawrence, but in the opposite sense: whereas Henry James and other artists looked to pare their writings, Lawrence took the tack of repetition and other techniques that equate with excess rather than with efficiency. He is not so concerned with the elimination of ‘waste’. In this sense, the many posthumous publications of Lawrence draft texts – Paul Morel, Quetzalcoatl, the first Women in Love, the first and second versions of Lady Chatterley’s Lover – are fitting reinforcements of this ‘excess’. 31. Blom, The Vertigo Years, p. 180. 32. Ann Ardis, ‘E. M. Hull, Mass Market Romance and the New Woman Novel in the Early Twentieth Century’, Women’s Writing 3.3 (1996): 292. 33. Blom, The Vertigo Years, p. 180. 34. Wyndham Lewis had a similarly low opinion of Sandow, calling him a ‘cal- isthenic quack’ and complaining that the ‘body of the contemporary man Notes 257

is the prey of mercenary “strong men”, he is lured with their muscle manu- factories . . . by the mere brute magnetism of size’. Wyndham Lewis, The Complete Wild Body (Santa Barbara: Black Sparrow Press, 1982), pp. 251– 2; quoted in Armstrong, Modernism, Technology and the Body, p. 109. 35. James Scott, ‘D. H. Lawrence’s Germania: Ethnic Psychology and Cultural Crisis in the Shorter Fiction’, D. H. Lawrence Review 10 (1977): 157. 36. Peter Washington discusses these youth movements briefly in Madame Blavatsky’s Baboon: Theosophy and the Emergence of the Western Guru (London: Secker & Warburg, 1993), p. 212. 37. Gilman, Franz Kafka, p. 160. Gilman discusses Kafka’s ‘intense preoccupa- tion with sports’ in the context of racial constructions of the Jew’s body and their resulting effects on Kafka’s self- conception. 38. Cited Sharman Kadish, ‘A Good Jew and a Good Englishman’: The Jewish Lads’ & Girls’ Brigade 1895– 1995 (London: Vallentine Mitchell, 1995), p. 44. 39. Gilman, Franz Kafka, pp. 100, 106, 156– 7. Two years later, in the Jewish Gymnastic Times, Nordau encouraged, ‘Let us renew contact with our most ancient traditions; let us once again become deep- chested, firm- limbed, boldly gazing men.’ Quoted in Ritchie Robertson, ‘Historicizing Weininger: The Nineteenth-Century German Image of the Feminized Jew’, in Cheyette and Marcus, eds., Modernity, Culture and ‘The Jew’, p. 36. 40. Boyarin, ‘Goyim Naches, or, Modernity and the Manliness of the Mentsh’, pp. 81– 2. It is not a coincidence that ‘[o]nly since the advent of Zionism has the wise son [in the Passover Haggadah] been pictured with a weapon’. More traditionally, the wicked son would be portrayed in muscular and martial terms. Boyarin, pp. 81, 87, n. 74. 41. See Mel Gordon, ‘Step Right Up & Meet the World’s Mightiest Human’, Reform Judaism (Summer 2011): 22– 7, 37, for the details of Breitbart’s life and career, and the evidence for suggesting that Jerry Siegel and Joe Shuster might have conceived of the action hero Superman because of Breitbart’s influence. Werner Herzog directed a film in 2000 based on Breitbart, Invincible, as Gordon mentions (p. 37). 42. Meir Shalev’s novel The Blue Mountain, trans. Hillel Halkin (New York: HarperCollins, 1991), is all about the muscular Jewish settlers in Palestine, including one strongman reminiscent in his abilities, if not his fame, of Zisha Breitbart. 43. Jerold S. Auerbach. Explorers in Eden: Pueblo Indians and the Promised Land (Albuquerque: University of New Mexico Press, 2006), p. 67. 44. In The Craftsman 12.2 (May 1907): 173; quoted in Martin Padget, Indian Country: Travels in the American Southwest 1840– 1935 (Albuquerque: University of New Mexico Press, 2004), p. 186. 45. Joel Pfister, Individuality Incorporated: Indians and the Multicultural Modern (Durham, NC: Duke University Press, 2004), pp. 145– 6. 46. Gary Ebersole, Captured by Texts: Puritan to Post- Modern Images of Indian Captivity (Charlottesville: University of Virginia Press, 1995), p. 240. 47. Ebersole, Captured by Texts, pp. 240– 1. 48. David Bradshaw, ‘Red Trousers: Lady Chatterley’s Lover and John Hargrave’, Essays in Criticism 55.4 (2005): 352– 73. The quotation is on p. 358. 49. Pfister, Individuality Incorporated, pp. 136, 141. 50. Willems, In Search of the True Gypsy, p. 49. 258 Notes

51. Behlmer, ‘The Gypsy Problem in Victorian England’, p. 239. 52. Quoted in Mayall, Gypsy Identities, p. 140. 53. Janet Lyon, ‘Gadže Modernism’, Modernism/Modernity 11 (September 2004): 520. Lisa Tickner, in Modern Life & Modern Subjects: British Art in the Early Twentieth Century (New Haven: Yale University Press, 2000), p. 243, n.31, notes that ‘camping was an essential part of Baden Powell’s Boy Scout movement, founded in 1908 to prepare boys for the life of service to the Empire’. 54. Mayall, Gypsy Identities, p. 45. 55. Tickner, Modern Life & Modern Subjects, p. 57. 56. Mayall, Gypsy Identities, pp. 45– 6; Behlmer, ‘The Gypsy Problem in Victorian England’, p. 239. 57. James Bone, ‘The Tendencies of Modern Art’, Edinburgh Review (April 1913); quoted in Tickner, Modern Life & Modern Subjects, pp. 58– 9. 58. Reviews included in Ronald P. Draper, ed., D. H. Lawrence: The Critical Heritage (London: Routledge, 1970), pp. 94, 91, 89. 59. T. S. Eliot, After Strange Gods: A Primer of Modern Heresy (New York: Harcourt, Brace and Company, 1934), pp. 65– 6. 60. Carl Kockel discusses the different attitudes of Lawrence and T. S. Eliot to the war and to ‘tradition’ that he argues accounts for their very different degrees of acceptance as leading modernists. See his ‘Legacies of War: The Reputations of Lawrence and T. S. Eliot in the Modernist Period’, D. H. Lawrence Review 37.1 (2012): 1– 17.

9 Crossing or Enforcing the Border: Purity, Hybridity, and the Concept of Race

1. David Mayall, Gypsy Identities 1500– 2000: From Egipcyans and Moon- men to the Ethnic Romany (London: Routledge, 2004), p. 13. 2. M. Elizabeth Sargent and Garry Watson, ‘D. H. Lawrence and the Dialogical Principle: “The Strange Reality of Otherness”’, College English 63 (March 2001): 428. 3. Madison Grant, The Passing of the Great Race: or The Racial Basis of European History (New York: Charles Scribner’s Sons, 1918), p. 18. See Mayall, Gypsy Identities, p. 89. 4. Wim Willems, In Search of the True Gypsy: From Enlightenment to Final Solution, trans. Don Bloch (London: Frank Cass, 1997), p. 179. 5. Sander Gilman, Franz Kafka, the Jewish Patient (New York: Routledge, 1995), pp. 15– 16. 6. Quoted in Edward Nehls, ed., D. H. Lawrence: A Composite Biography, Volume Two, 1919– 1925 (Madison: University of Wisconsin Press, 1958), p. 118. 7. Audrey Goodman gives only brief attention to Lawrence in her excellent book on the Southwest, even though she considers his ‘New World Aesthetics, founded on ideas of racial purity’ to be the region’s ‘most extreme articula- tions of modern primitivism’. Goodman uses the terms idealization and purity several times in talking about Lawrence’s approach to Native American landscapes and people, but I consider this conception of Lawrence to be overly simplified. Audrey Goodman, Translating Southwestern Landscapes: The Making of an Anglo Literary Region (Tucson: University of Arizona Press, 2002), p. 121. Notes 259

8. Theresa Mae Thompson, ‘Crossing Europe: Political Frontiers in Lawrence’s The Lost Girl’, in Earl Ingersoll and Virginia Hyde, eds., Windows to the Sun: D. H. Lawrence’s “Thought- Adventures” (Madison and Teaneck, NJ: Fairleigh Dickinson University Press, 2009), pp. 118– 37. The quote from Thompson is on p. 133. 9. Neil Roberts, D. H. Lawrence: Travel and Cultural Difference (Basingstoke: Palgrave Macmillan, 2004), p. 10. 10. Virginia Hyde, ‘Mexican Cypresses: Multiculturalism in Lawrence’s “Novel of America”’, in Keith Cushman and Earl G. Ingersoll, eds., D. H. Lawrence: New Worlds (Madison: Fairleigh Dickinson University Press, 2003), p. 206. 11. Joel Pfister, Individuality Incorporated: Indians and the Multicultural Modern (Durham, NC: Duke University Press, 2004), p. 146. 12. Denver Post, 7 August 1932; quoted in Lois Palken Rudnick, Mabel Dodge Luhan: New Woman, New Worlds (Albuquerque: University of New Mexico Press, 1984), p. 182. 13. Madison Grant, referring in The Passing of the Great Race, p. 17, to the tur- bulent political situation in Mexico in the early twentieth century, voices sentiments similar to those of the guest in Lawrence’s novel:

What the Melting Pot actually does in practice can be seen in Mexico, where the absorption of the blood of the original Spanish conquerors by the native Indian population has produced the racial mixture which we call Mexican and which is now engaged in demonstrating its incapacity for self- government. The world has seen many such mixtures and the character of a mongrel race is only just beginning to be understood at its true value.

14. Neil Roberts discusses the novel’s confusions even about which race Ramón is supposed to be: Lawrence has turned him from an admixture of Indian and Spanish in Quetzalcoatl to a pure Spaniard in The Plumed Serpent, yet remarks such as the one cited here suggest that Ramón cannot be white. As Roberts says, ‘the novel is both obsessed by race and yet strangely careless about it, as if there were two opposing ideological consciousnesses at play in it’. See Roberts, D. H. Lawrence, pp. 150– 8; this quotation is from p. 152. 15. Rudnick, Mabel Dodge Luhan, p. 223. 16. The term Mischling translates in different dictionaries as half- breed, mongrel, even bastard, but Gilman’s use of it in connection with a union between Jew and non- Jew suggests that in race discourse it was commonly used in association with this particular people. See Gilman, Franz Kafka, pp. 14– 15. 17. Laura Doyle (Bordering on the Body, p. 112) notes that although Joyce held some racialist assumptions as a youth, he had left them behind as an adult. She points to his lecture ‘Ireland, Isle of Saints and Sages’ as a rejection of ‘racial categories and racist purist accounts of history’; in this lecture he insists instead on ‘the fertility and inevitability of racial mixture’. 18. Randolph Bourne, ‘ Trans- National America’, in The History of a Literary Radical & Other Papers by Randolph Bourne (New York: S. A. Russell, 1956), pp. 269, 277, 280. That same year, 1916, John Dewey gave a speech in which he declared that ‘the genuine American . . . is himself a hyphen- ated character’, by which he meant that ‘genuine’ Americans have many 260 Notes

components. Dewey’s remark is quoted in David Biale, ‘The Melting Pot and Beyond: Jews and the Politics of American Identity’, in David Biale, Michael Galchinsky, and Susannah Heschel, eds., Insider/Outsider: American Jews and Multiculturalism (Berkeley: University of California Press, 1998), pp. 25– 6. Biale notes that Dewey had only European immigrants in mind. 19. Bourne, ‘ Trans- National America’, p. 272; Pfister, Individuality Incorporated, p. 238. 20. Mark Shechner, ‘Jewish Writers’, in Daniel Hoffman, ed., Harvard Guide to Contemporary American Writing (Cambridge, MA: The Belknap Press, 1979), p. 220. 21. Biale, ‘The Melting Pot and Beyond’, pp. 25, 32. 22. The thoughtful exchanges about race mixing (and cultural appropriation versus cultural incorporation) on the blog Racialicious in April 2010, discussed in Chapter 7, n. 53, highlight not only the human fascination with issues of ‘authentic’ identity but also a twenty- first century understanding of their complexities. 23. I cite only two of innumerable testimonies to this fact. A ‘60 Minutes’ TV segment in the United States on 25 September 2011 showed a Nazi Party leader in the Midwest expressing distaste for the ‘browning’ of America as well as for the Jewish ‘race’. A British elected official remarked in a BBC interview on 14 September 2011 that Bangladeshi and Pakistani immigrants in England were not becoming truly British; that this official is herself an immigrant from India is also not surprising, given the historical relationships among the three countries, along with the anxieties often felt by older, more assimilated groups about the newly arrived. Ian Baucom, in his Out of Place: Englishness, Empire, and the Locations of Identity (Princeton: Princeton University Press, 1999), discusses how immigration of non- whites into England in recent decades has resurfaced race as a determinant of English identity, superseding place. See especially his introduction and conclusion. 24. Max Silverman, ‘Re- Figuring “the Jew” in France’, in Bryan Cheyette and Laura Marcus, eds., Modernity, Culture and ‘The Jew’ (Stanford: Stanford University Press, 1998), pp. 197– 207. The quotation is on p. 205. 25. Gilman, Franz Kafka, p. 8. 26. Kinkead- Weekes, ‘Decolonising Imagination: Lawrence in the 1920s’, in Anne Fernihough, ed., The Cambridge Guide to D. H. Lawrence (Cambridge: Cambridge University Press, 2001), p. 67. The quotation from Lessing is from Lessing’s Preface to Collected African Stories, Vol. I, p. 10. 27. Bernard Malamud, Dubin’s Lives (New York: Farrar, Straus & Giroux, 1977), p. 303.

Appendix

1. David Mayall, Gypsy Identities 1500– 2000: From Egipcyans and Moon- men to the Ethnic Romany (London: Routledge, 2004), pp. 4– 5, 10, 192, 278, 14. 2. Brian Belton, Questioning Gypsy Identity: Ethnic Narratives in Britain and America (Walnut Creek, CA: AltaMira Press, 2005), pp. 184, 186. 3. Belton, Questioning Gypsy Identity, pp. 100– 1, 169, 124, 110. Notes 261

4. J. P. Liegeois, Gypsies: An Illustrated History (London: Al Saqi Books, 1986), p. 180; quoted in Belton, Questioning Gypsy Identity, p. 100. 5. Michael Beckerman, ‘Exploring Bach for His Gypsy Side’, The New York Times (8 November 2009): 25. 6. Associated Press articles by Raf Casert and Alina Wolfe Murray respectively, the News & Observer (Raleigh, NC) for 30 September 2010 and 28 August 2009. 7. Wim Willems, In Search of the True Gypsy: From Enlightenment to Final Solution, trans. Don Bloch (London: Frank Cass, 1997), p. 309. 8. Deborah Nord, Gypsies & the British Imagination, 1807– 1930 (New York: Columbia University Press, 2006), pp. 19– 20. 9. See Mayall, Gypsy Identities, pp. 203– 6. 10. Nord, Gypsies & the British Imagination, p. 19. 11. Mayall, Gypsy Identities, p. 278. Bibliography

The writings of D. H. Lawrence

Aaron’s Rod, ed. Mara Kalnins (1922; Cambridge: Cambridge University Press, 1988) Apocalypse and the Writings on Revelation, ed. Mara Kalnins (1931; Cambridge: Cambridge University Press, 1980) The Boy in the Bush (with M. L. Skinner), ed. Paul Eggert (1924; Cambridge: Cambridge University Press, 1990) The First and Second Lady Chatterley Novels, ed. Dieter Mehl and Christa Jansohn (1944, 1972; Cambridge: Cambridge University Press, 1999) The Fox, The Ladybird, The Captain’s Doll, ed. Dieter Mehl (1923; Cambridge: Cambridge University Press, 1992) Introductions and Reviews, ed. N. H. Reeve and John Worthen (1913; Cambridge: Cambridge University Press, 2005) Kangaroo, ed. Bruce Steele (1923; Cambridge: Cambridge University Press, 1994) Lady Chatterley’s Lover, ed. Michael Squires (1928; Cambridge: Cambridge University Press, 1993) Late Essays and Articles, ed. James T. Boulton (1929; Cambridge: Cambridge University Press, 2004) The Letters of D. H. Lawrence. Volume I: September 1901– May 1913, ed. James T. Boulton (Cambridge: Cambridge University Press, 1979) The Letters of D. H. Lawrence. Volume II: June 1913– October 1916, ed. George J. Zytaruk and James T. Boulton (Cambridge: Cambridge University Press, 1981) The Letters of D. H. Lawrence. Volume III: October 1916– June 1921, ed. James T. Boulton and Andrew Robertson (Cambridge: Cambridge University Press, 1984) The Letters of D. H. Lawrence. Volume IV: June 1921– March 1924, ed. Warren Roberts, James T. Boulton, and Elizabeth Mansfied (Cambridge: Cambridge University Press, 1987) The Letters of D. H. Lawrence. Volume V: March 1924– March 1927, ed. James T. Boulton and Lindeth Vasey (Cambridge: Cambridge University Press, 1989) The Letters of D. H. Lawrence. Volume VI: March 1927– November 1928, ed. James T. Boulton and Margaret H. Boulton, with Gerald Lacy (Cambridge: Cambridge University Press, 1991) The Letters of D. H. Lawrence. Volume VII: November 1928– February 1930, ed. Keith Sagar and James T. Boulton (Cambridge: Cambridge University Press, 1993) The Lost Girl, ed. John Worthen (1920; Cambridge: Cambridge University Press, 1981) Love Among the Haystacks and Other Stories, ed. John Worthen (1934; Cambridge: Cambridge University Press, 1987) Mornings in Mexico, ed. Virginia Hyde (1927; Cambridge: Cambridge University Press, 2009) Movements in European History, ed. Philip Crumpton (1921; Cambridge: Cambridge University Press, 1989) Mr Noon, ed. Lindeth Vasey (1934; Cambridge: Cambridge University Press, 1984)

262 Bibliography 263

Paul Morel, ed. Helen Baron (Cambridge: Cambridge University Press, 2003) The Plays, ed. Hans- Wilhelm Schwarze and John Worthen (1926; Cambridge: Cambridge University Press, 1999) The Plumed Serpent, ed. L. D. Clark (1926; Cambridge: Cambridge University Press, 1987) The Poems, Vol. I, ed. Christopher Pollnitz (1929; Cambridge: Cambridge University Press, 2013) The Prussian Officer and Other Stories, ed. John Worthen (1914; Cambridge: Cambridge University Press, 1983) Psychoanalysis and the Unconscious and Fantasia of the Unconscious, ed. Bruce Steele ( 1921– 2; Cambridge: Cambridge University Press, 2004) Quetzalcoatl, ed. N. H. Reeve (1995; Cambridge: Cambridge University Press, 2001) The Rainbow, ed. Mark Kinkead- Weekes (1915; Cambridge: Cambridge University Press, 1989) Reflections on the Death of a Porcupine and Other Essays, ed. Michael Herbert (1919; Cambridge: Cambridge University Press, 1992) Sons and Lovers, ed. Helen Baron and Carl Baron (1913; Cambridge: Cambridge University Press, 1992) St. Mawr and Other Stories, ed. Brian Finney (1925; Cambridge: Cambridge University Press, 1983) Studies in Classic American Literature, ed. Ezra Greenspan, Lindeth Vasey, and John Worthen (1923; Cambridge: Cambridge University Press, 2003) Study of Thomas Hardy and Other Essays, ed. Bruce Steele (1936; Cambridge: Cambridge University Press, 1985) Twilight in Italy and Other Essays, ed. Paul Eggert (1916; Cambridge: Cambridge University Press, 1994) The Virgin and the Gipsy and Other Stories, ed. Michael Herbert, Bethan Jones, and Lindeth Vasey (1930; Cambridge: Cambridge University Press, 2005) The White Peacock, ed. Andrew Robertson (1911; Cambridge: Cambridge University Press, 1983) The Woman Who Rode Away and Other Stories, ed. Dieter Mehl and Christa Jansohn (1928; Cambridge: Cambridge University Press, 1995) Women in Love, ed. David Farmer, Lindeth Vasey, and John Worthen (1920; Cambridge: Cambridge University Press, 1987)

Biographies and memoirs

Chambers, Jessie (‘E.T.’), D. H. Lawrence: A Personal Record. 2nd edn., ed. J. D. Chambers (1935; New York: Barnes & Noble, 1965) Delany, Paul, D. H. Lawrence’s Nightmare: The Writer and His Circle in the Years of the Great War (New York: Basic Books, 1978) Delavenay, Emile, D. H. Lawrence: The Man and His Work; the Formative Years: 1885– 1919, trans. Katharine M. Delavenay (Carbondale, IL: Southern Illinois University Press, 1972) Ellis, David, D. H. Lawrence: Dying Game 1922– 1930 (Cambridge: Cambridge University Press, 1998) Herring, Carol, ‘Memories of Eastwood’, Staple: A Magazine of Writing from the East Midlands (Winter 1983): 46– 52 264 Bibliography

Kinkead- Weekes, Mark, D. H. Lawrence: From Triumph to Exile 1912– 1922 (Cambridge: Cambridge University Press, 1996) Luhan, Mabel Dodge, Lorenzo in Taos (London: Martin Secker, 1933) Moore, Harry T., The Priest of Love (New York: Farrar, Straus & Giroux, 1972) Nehls, Edward, ed., D. H. Lawrence: A Composite Biography, Volume One, 1885– 1919 (Madison: University of Wisconsin Press, 1957) ——— D. H. Lawrence: A Composite Biography, Volume Two, 1919– 1925 (Madison: University of Wisconsin Press, 1958) ——— D. H. Lawrence: A Composite Biography, Volume Three, 1925– 1930 (Madison: University of Wisconsin Press, 1959) Russell, Bertrand, ‘D. H. Lawrence’, in Portraits From Memory and Other Essays (New York: Simon & Schuster, 1956) Worthen, John, D. H. Lawrence: The Early Years 1885– 1912 (Cambridge: Cambridge University Press, 1991)

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Acton, Thomas, 210, 211 Ayers, David, 58, 147, 219, 225, 237, Adams, Charles Warren, 245 249, 253 Adelphi, 88 Adler, Rabbi Herman, 73 Bach, Johann Sebastian, 206, 261 Africa, 13, 62, 75, 105, 112, 114, 143, Baden-Powell, Robert, 54, 162, 187 165, 172, 227, 230, 236, 242, 249, see also scouting movements 260 Baker, Lee, 210 Alderman, Geoffrey, 223–4 Baker, Robert S., 239 Aldritt, Keith, 151, 163, 253 Bakhtin, Mikhail, 208 Alexander, Charles, 118, 239 Balbert, Peter, 155, 244, 251 Alexander, Peter, 217 Baldwin, M. Page, 224 Alter, Robert, 26, 41, 214 Balfour Declaration, see Zionism American Caravan, 218 Banister, Joseph, 50 Annals of Eugenics, 50 Bardi, Abby, 241, 243 anthropology, 61, 71, 90, 91–2, Barnum, P(hynias) T(aylor), 107 103–4, 233 Barrie, J(ames) M(atthew), 143 see also Southwest, the American Barthes, Roland, 158, 250, 251 anti-Semitism, 101, 211, 212–16, 218, Baucom, Ian, 223, 260 222, 223, 224–5, 228–9, 244, 253 Bauhaus, 182 see also Jews; Lawrence, D. H., Baum, Charlotte, 220 and Jews; Eliot, T. S.; Lewis, Bauman, Zigmunt, 201 Wyndham Beards, Richard D., 153, 250 Arabs, 137, 161 Beauvoir, Simone de, 1 archaeology, 90, 92 Beckerman, Michael, 261 see also Southwest, the American Bedford, Sybille, 238 Ardis, Ann, 182, 256 Behlmer, George, 11, 13, 135–7, Arizona, see Southwest, the American 142–4, 210, 211, 241–2, 245, 246, Arlen, Michael (Dikran 247, 255, 258 Kouyoumdjian), 58, 165 Beleset of Wallingford, 24, 213 Armstrong, Tim, 182, 215, 237, 239, Bell, Alexander Graham, 173 256, 257 Bell, Michael, 236 Arnold, Matthew, 49, 139 Bell, Nigel, 242, 249 Asians, 12, 112, 245 Belloc, Hilaire, 22, 72, 212 Asquith, Cynthia, 27, 29, 33, 55, 77 Belton, Brian, 205–6, 210, 260, 261 Atlas, Charles, 182–3 Benedict, Ruth, 101 see also physical fitness Berens-Totenohl, Josefa, 199 Auerbach, Jerold S., 89–90, 91, 101, Berg, James J., 216 161, 232, 233, 235, 252, 257 Bergozi, Bernard, 215 Auschwitz, 1, 41, 51 Bergson, Henri, 70 see also Nazis Berkhofer, Robert, 8, 211 Austen, Jane, 131 Bermant, Chaim, 222 Austin, Mary, 93, 94, 119, 122, Bérubé, Michael, 209 239, 240 Besant, Annie, 71, 230

276 Index 277

Biale, David, 200, 221, 222, 228, 260 Brave New World, see Huxley, Aldous Biberman, Matthew, 57, 212, 224, 225 see also Indians, captivity narratives Bible, the, 47, 80, 81, 83–4, 85, 87, Breitbart, Zisha, 185–6, 257 89–90, 115, 230, 231, 243 see also physical fitness Bilefsky, Dan, 242 Brett, Dorothy, 30, 33, 59–60, 89, 103, Bird, Elizabeth, 237 149, 231, 232, 249 Bizet, Georges, 144–5 Brewster, Achsah, 147, 150, 193, 240 Blacks, 6–9, 12, 30, 51, 61, 61–2, 108, Brewster, Earl, 7, 121, 147, 193, 240, 117, 141, 146, 147, 177, 194–5, 245, 250 217, 227, 236, 238, 252–3 Brodie, Rabbi Israel, 223 see also Africa; Indians, and Blacks; Brontë, Emily, 128, 242 Jews, and Blacks; ‘White Negroes’ Brooker, Jewel Spears, 215, 219 Bland, Kalman, 212 Brookes, Peter, 223 Blavatsky, Madame Helena, 81, 118, Brooks, Van Wyck, 218 228, 230, 231, 236, 239, 257 Browning, Robert, 139 see also theosophy Buchanan, Frank, 70 Blom, Philipp, 173, 182, 183, 252, Buchanan, John, 52, 188 255, 256 Bucknell, Kathryn, 249, 252 Boas, Franz, 101, 233 Buffalo Bill, see Cody, William body, the, 19, 23, 143, 151, 152, 154, Frederick 155, 158, 170, 176, 177, 181, 184, Burroughs, Edgar Rice, 113 188, 225, 226, 227, 252, 259 Burrow, Trigant, 34, 217 and fitness, see physical fitness Burrows, Louisa (‘Louie’), 6, 139, and sex, 170, 171, 255 145–6, 183, 248 and technology, 182, 215, 237, 239, Bursum Bill, see Indians 256, 257 Burton, Richard, 11 see also Jews, physical attributes Butts, Mary, 224 Boer, Inge, 159, 163, 164, 165, 166, 252, 253 Cahan, Abraham, 68, 228 Boer War, 67, 172, 182 Cambridge editions of Lawrence’s bolshevism, see political movements works, 1, 36, 39, 40, 52, 83, 97, Bomberg, David, 65 128, 133, 140, 145, 146, 213, 214, Bone, James, 258 218, 234, 238, 240, 249 Boni, Albert, 33 Campbell, Beatrice, 219 see also Jews, publishers Campbell, Charles Henry Gordon Booth, Howard J., 8, 124, 209, 240 (Gordon), 76 Booth, Wayne, 208 Canaan, Gilbert, 31 Borrow, George, 18, 126, 129, 131, captivity narratives, see Indians 137, 144, 148, 243 Carlyle, Thomas, 150, 152 Bible in Spain, The, 243 Carmen, 61, 144–6, 248 Lavengro: The Scholar, the Gypsy, the see also Gypsies, and Blacks; Jews, Priest, 11, 126, 129 and Blacks Romany Rye, 129 Carnegie, Andrew, 26, 174 Zincali, The, 11 Carnegie Magazine, 245 Boulton, James, 226 Carpenter, Edward, 225 Bourne, Randolph, 199–200, 259, 260 Carpenter, Rebecca, 156, 179, Boyarin, Daniel, 255, 257 251, 256 Boy’s Own Paper, 56 Carswell, Catherine, 99, 121, 150, 250 Bradshaw, David, 187, 249, 257 Carter, Angela, 164, 250, 253 278 Index

Carter, Frederick, 36, 39, 58, 225, 247 and Gypsies, 19, 126, 154, 157–61, Casert, Raf, 261 163, 251, 252–3 Castle, Kathryn, 56, 223, 224 in ‘Hadrian’, 156 Cather, Willa, 93 and Indians, 19, 161–4, 252 Cecil, Robert, 253 and Jews, 19, 154–5, 166–7, 254 Celt, the, 13, 43, 49–50, 164, 187 in Kangaroo, 151 see also English identity in The Ladybird, 133, 167 Cesarini, David, 221, 229 in Lady Chatterley’s Lover, 166–7 Ceylon, 7, 87, 115, 124, 147, 150, Lawrence’s interest in, 19, 193, 240 149–50, 153 Chagall, Marc, 67, 118 in ‘Nottingham and the Mining Chambers, Jessie, 6, 95, 96, 120, 126, Countryside’, 149 128, 143, 150, 156, 161, 178, 181, in The Plumed Serpent, 152, 163–4 196, 209, 212, 226, 233, 241, 242, in The Rainbow, 150 247, 248, 249, 251 in ‘Red Trousers’, 168 Chambers, J(onathan) D(avid), 120, in Sons and Lovers, 149, 153 143, 161, 209, 226, 233, 241, in Studies in Classic American 249, 252 Literature, 163 Chaucer, Geoffrey, 21 in ‘Sun’, 152 Chaudhuri, Amit, 5, 147, 209, 249 transvestism, 19, 164, 167–8, 254 Chautauqua, 119, 240 in The Virgin and the Gipsy, 19, 151, see also culture, ‘high’ culture 154–5 Chazan, Robert, 212 in ‘The Woman Who Rode Away’, Chesterton, G(ilbert) K(eith), 22, 212 166 Cheyette, Bryan, 41, 219, 220, 221, in Women in Love, 151–2, 154, 167 224, 225, 229, 255, 257, 260 Cody, William Frederick (Buffalo Bill), Christian Herald, 136 18, 97, 98, 99, 100, 107 Christian Observer, 136 Cohen, Derek, 228 Chu, Patricia, 45, 221 Coleman, Arthur, 53, 97, 125, 210, Church of England Magazine, 136 220, 223, 234, 241, 243 cinema, the, 22, 107, 109, 111, 112, Collier, John, 99, 100, 108, 237 117, 237, 239, 243, 247, 257 Collins, Paul, 245 Clark, L. D., 94, 99, 114, 233, Colls, Robert, 221, 222, 223, 224 234, 238 Columbus, Christopher, 13, 14 cleanliness, 19, 170–80, 189, 190, Conan Doyle, Arthur, 134 195, 254 Cooper, James Fenimore, 11, 18, 94, and Gypsies, 126, 172, 176–8 163, 234, 237 and Indians, 180 Anglo-American novels, 27, 99, and Jews, 174–6, 255 120, 193–4 and Pears’ soap, 172, 195, 254–5 Leatherstocking Tales, 94, 96–7, see also dirt; Lawrence, D. H., 109–10, 194 upbringing Corke, Helen, 248 Clifford, James, 104, 235 Counterlife, The (Philip Roth), 22, 49, clothing, 15, 19, 48, 149–69 52, 67, 212, 222, 223, 227 in The Captain’s Doll, 166 Country Life, 189 in ‘Education of the People’, 155 Cournos, John, 33 in Eliot, T. S., 154–5 Cowen, Anne, 227, 254 and fashion, 19, 149, 155–9, 161–3 Cowen, Roger, 227, 254 in The Fox, 250 Crabb, James, 177 Index 279

Craftsman, The, 257 Dewey, John, 259–60 Cram, David, 246 Diaghilev, Serge, 231 Crawford, Grace, 97 Dial, The, 118, 239 Crèvecoeur, Hector St John de, 4, 110, Diamond, Jared, 210 113, 163 Dickens, Charles, 22, 134, 225 Crofton, Henry, 157 Dickey, Christopher, 251 Cromwell, Oliver, 66 Dilworth, Leah, 91, 101, 206, 232, culture, 13, 104, 191, 199, 201, 203–4, 235, 236, 240 215, 238, 253 Diment, Galya, 36, 37, 175, 212, 217, ‘high’, 15, 105, 107, 118, 119, 126, 219, 226, 227, 230, 232, 255 163, 240 Dior, Christian, 159 ‘low’, 15, 126 dirt, 19–20, 170–80 majority, 15, 20, 22, 41, 45–6, 49, and Gypsies, 126, 176–8 50, 58, 65, 66, 69, 86, 89, 92, 94, and Indians, 178–80 101, 105–7, 138, 147, 148, 163, and Jews, 174, 228 172, 189, 200, 215, 234 Disraeli, Benjamin, 48, 62, 63, 72, marketability of, 92, 122–3, 206 166, 222 norms of, 57, 102, 170, 192 Dlugacz, Moses, 85–6 popular, 22, 159, 237, 253 Dodd, Philip, 46, 221, 222, 223, 224 see also Celt, the; Gypsies; Indians; Doob, Leonard W., 219 Jews; Lawrence, D. H., on ‘high’ Douglas, Norman, 33, 35, 234 culture Doyle, Laura, 226, 227, 259 Culture and Anarchy (Mathew Arnold), Dracula, 133, 244 49 see also vampires Cummings, E(dward) E(stlin), 118 Draper, Ronald P., 224, 240, 250, 258 Curtis, Edward S(heriff), 232 Dreyfus, Alfred, 215, 255 Curtis, L(ewis) Perry, 164, 238, 253 Dubin’s Lives, (Bernard Malamud) Cushing, Frank Hamilton, 96, 161, 204, 260 252 Duckworth Publishers, 42 Cushman, Keith, 59, 132, 144, 146, 208, 226, 234, 236, 247, 248, 259 Eakins, Thomas, 161 Eastman, Max, 30 Daalder, Joost, 132–3, 244 Eastwood, England, 2, 11, 19, 30, 43, Daily News, 189, 212 53, 89, 96, 97, 121, 125, 130, 148, Dalcroze, Émile (Jaques-Dalcroze, 178, 180, 210, 220, 223, 234, 241, Émile), 106 243, 247 dance, 106–7 Ebersole, Gary L., 96, 108–10, 114, see also Indians, Hope Snake Dance, 115, 186–7, 234, 237, 257 the Eddy, Mary Baker, 71 Daniel Deronda, see Eliot, George Eder, (Montague) David, 17, 24, 37, 38, Dasburgh, Andrew, 30 69, 74–8, 88, 228, 229, 230, 239 Davison, Neil R., 58, 63, 86, 226, 227, Edinburgh Review, 258 228, 231 Eggert, Paul, 79, 140 Delany, Paul, 23, 208, 213 Einstein, Albert, 38, 218 Deloria, Philip J(oseph), 93, 102, Eliot, George, 10–11 161–2, 233, 235, 236, 252 Daniel Deronda, 10, 72, 127, Dench, Geoff, 228 228–9, 242 Derounian-Stodola, Kathryn Zabelle, The Mill on the Floss, 127, 128, 142 179, 209, 237, 256 The Spanish Gypsy, 10, 127, 245 280 Index

Eliot, T. S., 45, 118, 189, 236 , 258 Fernihough, Anne, 35, 43, 217, 260 After Strange Gods, 42, 219, 239 Fiedler, Leslie, 220 Ara Vos Prec: ‘Burbank with a Fielding, Henry, 21, 134 Baedeker: Bleistein with a Cigar’; Fifteen Club, 119 ‘Gerontion’, 14, 28, 154–5 see also culture, ‘high’ culture depictions of Jews, 14, 16, 28, 40–1, film, see cinema 42, 154–5, 212–13, 214, 215, 218, Fiore, Kyle, 232, 233, 240 219, 220 First World War, 2, 7, 16, 45, 49, 51, views on Lawrence, 239 53, 55, 70, 73, 87, 95, 139, 154, Ellis, David, 100, 165, 231, 232, 234, 187, 190, 199, 208, 215, 221, 254 235, 240, 248, 249, 253 Florence, Ronal, 243 Emerson, Ralph Waldo, 53–4, 57, 223 Ford, Ford Madox (né Hueffer), 2 see also English identity, markers of: Forest and Stream, 186 masculinity Forster, E(dward) M(organ), 98, 107 Endelman, Todd M., 208, 212 Frank, Waldo, 37, 240 Engel, David, 68, 228 Frazer, James George, 103, 106, 112 English identity Frederick, Raphael, 215 and the Celt, 49–50 Freeman, Bessie, 98 and cleanliness, 171–2, 213 Freeman, Chris, 216 debates surrounding, 46, 65 Frémiet, Emmanuel, 238 D. H. Lawrence and, see Lawrence, French, the, 47, 48, 191, 202, 216, D. H., and England 226, 246 legislation concerning, 67 Freud, Sigmund, 71, 217, 229 markers of: Christianity, 46–8; Fussell, Paul, 2, 208 language, 63–4, 253–4, 256; Futurism, 182 masculinity, 53–6, 182, 223, 235; ruralism, 16, 46, 50–3; whiteness, Galchen, Rivka, 234 62, 260 Galchinsky, Michael, 221, 260 women and, 56 Galliano, John, 159, 163, 251 see also Gypsies, and ruralism Galton, Francis, 173, 216 English Review, 40, 79, 134 see also race, theories of Entwistle, Joanne, 155, 159–60, Garb, Tamar, 60, 61, 221, 226, 227 169, 251 Gardiner, (Henry) Rolph, 51, 107, 188 ethnicity, see race Garnett, David, 180 ethnography, 101, 104–5, 236 Garnett, Edward, 6, 7, 137, 145 see also Southwest, the American, Gelder, Ken, 244 anthropology of gender roles, 1, 12, 93–4, 101–3, 164, eugenics, see race 235, 237, 250 eurythmics, 106 see also English identity, markers of: masculinity; Lawrence, D. H., and Falk, Irene, 253 gender Farjeon, Benjamin, 73 George, Lloyd, 49, 50 Farjeon, Eleanor, 73 Gerhardi, William, 221 Farjeon, Herbert, 73 Gertler, Mark, 31, 33, 38, 42, 58, fascism, see political movements 65–8, 76, 89, 192, 228 fashion, see clothing Ghiselin, Brewster, 240 Feldman, David, 221 Gibbon, Edward, 42 Felsenstein, Frank, 21, 22, 25, 47, 48, Gibson, Arrell, 232, 233, 240 62, 209, 212, 221, 225, 227, 246 Gilbert, Martin, 212 Index 281

Gilbert, Sandra, 164, 250, 253 fitness of, see physical fitness Giles, Judy, 222 and fortune telling, 126, 131, Gilman, Sander, 14, 15, 25, 54, 61–2 140, 245 Franz Kafka, 15, 202, 211, 224, 225, ‘gypsy scholar’, 15, 251 227, 236, 255, 257, 258, 259, 260 in ‘Hadrian’, 19, 128–9, 134, 242 ‘The Jewish Nose’, 211 and the Holocaust, 9, 205 Jewish Self-Hatred, 224, 226 identity source for non-Gypsies, The Jew’s Body, 213, 224, 227, 228 127–8, 148 Gipsy Tents, In, 189 and Jews, 9–11, 18, 29–31, 138, Gipsy Tents and How to Use Them, 189 146, 209–10, 216, 222, 244, Girl’s Own Paper, 56 246, 251 Gold, Michael, 100–1, 234 kidnapping by, 19, 126, 129–31, Golden Bough, The, see Frazer, Sir 243, 245 James George in The Ladybird, 19, 132–5 Golding, Louis, 43, 73, 87, 193 in Lady Chatterley’s Lover, 19, 146 Goldring, Douglas, 34 in Lawrence’s childhood, 125–6, 143 Goldston, Edward, 31 in Lawrence’s letters, 139, 145 Good as Gold (Joseph Heller), 30, 215 in Lawrence’s poetry,139–40, 246–7 Goodman, Audrey, 222, 235, 252, 258 legal status of, 205 Gordon, Mel, 257 legislation concerning, 135, 206, 245 Gótzsche, Kai, 91, 140, 247 marketing of, 206 Grahame, Kenneth, 137 and music, 148, 206, 210 Gramophone, 108 nomadism of, 15, 126, 135–7, Granofsky, Ronald, 167, 171, 212, 246, 251 214, 225, 254 nomenclature, 241 Grant, Duncan, 160 origins of, 13, 126–7, 133, 241–2, Grant, Madison, 193, 254, 258, 259 246–7 The Great War Brings it Home, 187 and passion, 142–6, 248 see also Hargrave, John physical attributes of, 129–30, 143, Green, Brian, 153, 249 145, 248 Green, Rayna, 162, 252 in The Plumed Serpent, 141 Greene, Graham, 226 Romani congresses, 207, 242 Greiff, Louis, 243, 247 Romany Archives and Greiffenhagen, Maurice, 144 Documentation Center, 207 Grellmann, Heinrich, 144, 157, 177, and ruralism, 18, 136–8 178, 188, 210, 246 in St. Mawr, 141 Grey, Zane, 111 in Sons and Lovers, 19, 145–6 Grmlová, Anna, 244 in ‘The Thorn in the Flesh’, 248 Groome, Francis, 193 tribalism of, 9, 200 Gurdjieff, George, 87, 231, 236 and vampires, 133–5, 244 Guy, Willy, 8 in The Virgin and the Gipsy, 11, Gypsies, 18, 124–48 18–19, 124–5, 126, 131–2, 138, and bohemianism, 19, 138–42, 141–2, 144, 146, 148, 240–1, 243–4, 246 243, 247 in The Boy in the Bush, 19, 140–1, 142 in The White Peacock, 144–5 and caravanning, 137, 189 see also Borrow, George; Eliot, and cleanliness, see cleanliness George; Lawrence, D. H., and and clothing, see clothing Gypsies conversion of, 136 Gypsy Bibliography, A, 126 282 Index

Gypsy Lore Society, 18, 126, 136–8, Home Missionary Society Magazine, 136 157, 193, 241, 245, 249 Hooley, Ernest, 28 Gypsy Man, The, 243 Hopi Snake Dance, the, see Indians Hough, Walter, 104 Hadassah, 230 Huebsch, Benjamin, 33, 37, 42, 216 see also Zionism see also Jews, publishers Haldane, J(ohn) B(urdon) S(anderson), Hull, Edith Maude, 111, 112, 115 182 Huxley, Aldous, 32, 115–16, 199, 232, Hancock, Ian, 242 238, 239 Hargrave, John, 187–8, 249, 257 Brave New World, 18, 115–18, Harris, Jose, 64, 223, 227 238, 239 Harrison, John, 212 Point, Counterpoint, 116 Harvey, Fred, 91 Huxley, Maria, 199 Fred Harvey Company, 91, 105, Hyde, Virginia, 114, 195, 214, 223, 162, 186, 232 238, 259 Indian Detours, 122, 162 Hyman, Paula, 220 see also Southwest, the American, as Hynes, Samuel, 208 tourist attraction Hawkins, Alvin, 222, 223 Ibsen, Henrik, 128 Hayward, Eliza, 25 identity, 8, 18, 109 Health Resort, 189 and clothing, 149, 153–4, 157, Heinemann, William, 31, 33, 216 159–69, 253 Heller, Deborah, 228–9 complexity of, 13, 15, 202–3, 207, Heller, Joseph, see Good as Gold 253, 260 Hemingway, Ernest, 58 and nationality, 12, 45–6, 64 Henderson, Alice Corbin, 232 and the other, 46, 249 Henty, G(eorge) A(lfred), 53 see also Celt, the; English identity; Herring, Carol, 242, 247 Gypsies, identity source; Indians, Herzl, Theodor, 71, 185, 230 identity source see also Zionism Iida, Takeo, 236 Herzog, Werner, 257 Indian Detours, see Harvey, Fred Heschel, Susannah, 221, 260 Indians, 8, 89–123, 240 Hewett, Edgar Lee, 91–2 in Aaron’s Rod, 99 see also Southwest, the American, in ‘America, Listen to Your Own’, 118 anthropology of Anglo activists for, 99, 106, 239 Higgins, Victor, 92 and art, 92, 122–3, 228, 233 see also Southwest, the American, and Blacks, 94, 117, 236 artists’ role in Bureau of Indian Affairs, 105, 233 Hinz, Evelyn, 151–2, 154, 249, Bursum Bill, 98, 105, 237 250, 251 captivity narratives, 18, 108–16, Hitchens, Christopher, 216 130–2, 179, 209, 234, 237, Hitler, Adolph, 70 256, 257 see also Auschwitz; Nazis Carlisle Industrial School, 92, 93, Hoberman, J(ames) (Lewis), 69, 228 186, 233 Hobman, J(oseph) B(urton), 228, in ‘Certain Americans and an 229, 230 Englishman’, 100, 105 Hogarth, William, 25, 46 citizenship of, 101 Holmes, Colin, 22, 23, 212, 213, 216, and cleanliness, see cleanliness 222, 229 and clothing, see clothing Index 283 conversion of, 105 scouting movements; Southwest, in Cooper, James Fenimore, 96, the American 109–10 Ingersoll, Earl, 74, 214, 223, 226, 229, in Crèvecoeur, Hector St John de, 234, 259 110 Ingres, Jean-Auguste-Dominique, 59 in ‘The Crown’, 95 Institute for the Harmonious and dirt, see dirt Development of Man, see extermination of, 209 Gurdjieff, George fitness of, see physical fitness Irish, the, 12, 17, 49, 50, 58, 69, 85–6, Hopi Snake Dance, 104–7, 235–6 164, 238, 253 identity source for Anglos, 93–4, in Lady Chatterley’s Lover, 164–5 101, 107, 123, 161–3 in The Plumed Serpent, 30, 114, 165 in ‘Indians and an Englishman’, 94, as ‘White Negroes’, 164–5 98, 106 Isherwood, Christopher, 33, 41, 149, in ‘Indians and Entertainment’, 103 216, 249 and Jews, 9–10, 107–8, 209, 235 Diaries, 33, 58, 216, 226, 252 in Lawrence’s letters, 98, 121, 161 A Single Man, 216–17 in Lawrence’s poems, 119 Izzo, David Garrett, 238 legislation affecting, 101, 106 in The Lost Girl, 18, 97–8, 234 Jack the Ripper, 51, 244 marketing of, 90–1, 122–3 Jackson, Dennis, 247 in ‘O! Americans’, 98–9, 100 Jaffe, Edgar, 23, 35 in The Plumed Serpent, 18, 107, Jaffe, Else, 35 113–15 James, Henry, 256 in ‘The Princess’, 18, 112, 114, 116 James, M. R., 211 in Quetzalcoatl, 115 Jessopp, Augustus, 211 in ‘The Reality of Peace’, 95–6 Jewish Chronicle, 45, 66, 223 ‘Red Power’, 232, 236 Jewish Girls’ Brigade, 54 in St. Mawr, 122 Jewish Gymnastic Times, 257 ‘Smokis’, 236 Jewish Lads’ Brigade, 54, 57, 185 in Studies in Classic American Jewish World, 185 Literature, 96–7, 99, 110, Jews, 21–88 113–14 in Aaron’s Rod, 26 in ‘Taos’, 104 and art, 65–7 and tourism, 90–1 Ashkenazim, 14, 50, 62, 63, 66, 246 tribalism of, 9, 200, 209 assimilation of, 45, 47, 65–7, 72, 86, in Twilight in Italy, 95 224, 254 US government responses to, 92 in Birds, Beasts and Flowers, 40 ‘White Indians’, 161–2 and Blacks, 61–2, 227, 236, 253 in The White Peacock, 94–5 and the ‘blood libel’, 21, 57, 108, in ‘Wild West’ shows, 11, 98 211, 212, 224–5, 226, 244 in ‘The Woman Who Rode Away’, in The Captain’s Doll, 27–8, 166–7, 18, 111–12, 114, 116, 166, 184–5 198, 237 categories of, 14 in Women in Love, 95–6 and Christopher Isherwood, see in world’s fairs, 235 Isherwood, Christopher see also clothing; Harvey, Fred; and circumcision, 57, 174, 185, 225 Huxley, Aldous, Brave New World; and cleanliness, see cleanliness Lawrence, D. H., and Indians; and clothing, see clothing 284 Index

Jews – continued and sex, 255 conversion of, 48, 66, 209, 221 in Sons and Lovers, 24, 213 in David, 30, 43, 220, 234 and sports, 54, 257 and dirt, see dirt in Studies in Classic American in ‘Education of the People’, 27, 155 Literature, 27, 39–40, 57 as effeminate, 57–8, 225–6 in Study of Thomas Hardy, 58 emancipation of, 48, 211–12, 221 tribalism of, 9, 201 and English identity, 16–17, 43, 46, and T. S. Eliot, see Eliot, T. S. 69, 72–3, 75, 87, 222, 224, 229 in The Virgin and the Gipsy, 11, 23, expulsion from England, 21, 211 25, 28–31, 60–1, 165, 174, 215 and Ezra Pound, see Pound, Ezra and Virginia Woolf, see Woolf, in Fantasia of the Unconscious, 218 Virginia and George Eliot, see Eliot, George ‘Wandering Jew’, 43, 75, 86, 139, 246 and Gypsies, 9–11, 61 in The White Peacock, 51–2, 62, and the Holocaust, 205 212, 222 and illness, 225, 228, 255 and Wyndham Lewis, see Lewis, in illustrations, 22, 46 Wyndham immigration into England, 16, 50, in Women in Love, 35, 58, 64, 68, 65–7, 244 167, 192, 214 and Indians, 9–10 see also anti-Semitism; D. H. and James Joyce, see Joyce, James Lawrence, and Jews; Gypsies, and Jewish women, portrayals of, 59–61 Jews; Zionism Jew’s House, 24, 213 John, Augustus, 137, 148, 160, 189 in Kangaroo, 22–7, 38–9, 52, Johnson, Major E. C., 244 58–9, 214 Johnson, Willard, 253 in Lawrence’s letters, 23, 27, 31–7, Jones, Siân, 205 40, 74–5, 77, 214, 215, 216, 218 Joost, Nicholas, 132, 239 in Lawrence’s reviews, 40, 58–9 Joyce, James, 17, 58–9, 62, 68, 85, in Lawrence’s short stories, 59–61 226, 227, 228 legislation affecting, 46, 66 Finnegans Wake, 85, 87 mental traits of, 23, 30, 34–5, 38–9, Giacomo Joyce, 59 63, 64 Ulysses, 17, 58, 59, 62–3, 85–7, in Mr Noon, 35, 218 226, 231 and money, 11, 16, 22, 27, 29–30, see also Zionism 63, 213, 215, 223, 227 Joynson-Hicks, William, 45, 221 in Movements in European History, 64 Julius, Anthony, 26, 28, 40, 41, 54, physical attributes of, 19, 54, 61–4, 211, 213, 214, 215, 218, 219, 220, 185–6, 216, 219, 227, 257 222, 223, 224, 228, 229, 244, 253 pogroms against, 22, 24, 37, 72, Jung, Carl, 68, 229 217–18 Juta, Jan, 230 population in England, 2, 46, 50, 54, 208 Kadish, Sharman, 64, 224, 257 in ‘The Princess’, 214–15 Kafka, Franz, 15, 202, 211, 224, 225, as prostitutes, 25, 39, 51, 60, 174 227, 236, 255, 257, 258, 259, 260 publishers, 12, 25, 31–4, 37, 40, Kakutani, Michiko, 215 216, 220 Kalnins, Mara, 215, 240, 255 in The Rainbow, 24 Kaplan, Carola M., 217 rootlessness of, 35, 201 Katz-Roy, Ginette, 214, 216 Sephardim, 14, 46, 62, 66 King, Emily (née Lawrence), 32 Index 285

King Kong, 238 and Joyce, 85 Kinkead-Weekes, Mark, 77, 202, 217, physical condition of, 55, 102, 225, 230, 236, 260 180–2, 189–90 Kipling, (Joseph) Rudyard, 53, 164, publishers, 12, 25, 31–4, 37, 40, 165, 187 213–14, 217; see also Jews, Kirkpatrick, Kim, 238 publishers Knopf, Alfred, 32, 214 and race, 4–8, 64, 107, 193, 196–9, see also Jews, publishers 203, 258 Knox, Robert, 5, 62, 227 readings, 6, 11, 94, 96, 103, 225 see also race, theories of travels, 2, 7 Koteliansky, Samuel Solomonovich upbringing, 22, 178 (‘Kot’), 23, 32, 33, 35, 36, 37–40, US, attitudes toward, 89 42, 43, 58, 76, 76, 77, 89, 98, on war, 55–6, 70, 190, 258 175, 203, 212, 217, 218, 219, 220, works: Aaron’s Rod, 26, 35, 63, 226, 232 70, 99; ‘America, Listen to Your Kramp, Michael, 173, 215–16, 240, 255 Own’, 118, 119; Apocalypse, Kreymborg, Alfred, 218 36, 124; ‘A Propos of “Lady Krockel, Carl, 258 Chatterley’s Lover”’, 171, 248; Krupp, Gustav, 174 ‘Attila’, 119; ‘Autobiography’, Kushner, Tony, 221, 222, 229 129, 251; ‘The Bad Side of Books’, 75–6; ‘Benjamin Franklin’, 63, Lacy, Gerald M., 216, 230 80; ‘Blessed are the Powerful’, LaLanne, Jack, 183 32; ‘The Border-Line’, 191; The see also physical fitness Boy in the Bush, 17, 19, 71, 77, Lamarckianism, 50 78, 79, 80, 82–5, 87, 89, 101, Lambert, Cecily, 153 140–1, 142, 195, 197, 231, 234, Land of Sunshine, 186 247; The Captain’s Doll, 27, 42, Lavengro: The Scholar, the Gypsy, the 166–7, 184–5, 188, 245; ‘Certain Priest, see Borrow, George Americans and an Englishman’, Lawrence, Ada, 31, 150 100, 105; ‘Climbing Down Lawrence, Arthur John, 28, 147 Pisgah’, 89; ‘The Crown’, 33, Lawrence, D. H. 95; David, 30, 43, 220, 234; and ‘blood consciousness’, 170 ‘Democracy’, 152; ‘Don’ts’, 119; and Christianity, 103 ‘Edgar Allan Poe’, 133–5, 192, and class, 43, 220 244–5; ‘Education of the People’, and England, 7, 17, 45, 55, 69, 27, 56, 102, 140, 155, 157, 70–1, 88 183–4, 254; ‘The Escaped Cock’ fiancée, see Burrows, Louisa ‘Louie’ (The Man Who Died), 31, 124; and gender, 1, 56–7, 102, 164, Fantasia of the Unconscious, 56, 180, 250 70, 81, 134, 218, 248; ‘Fenimore and Gypsies, 9, 11–12, 18–19, Cooper’s Anglo-American Novels’, 177–8, 192 27, 193; ‘Fenimore Cooper’s on ‘high’ culture, 118–21 Leatherstocking Novels’, 96, and Indians, 9, 11, 100–1, 104, 110, 194; ‘Fenimore Cooper’s 115, 118, 121, 179–80, 188, 192, White Novels’, 99, 120, 193; 193–4 The Fox, 69, 250; ‘The Future and Jews, 12, 16–17, 22–44, 49, 64, of the Novel [Surgery for the 68–9, 74, 87, 174–5, 186, 192, Novel—Or a Bomb]’, 111; ‘The 198–9, 212–14, 218, 220, 227 Georgian Renaissance: Review 286 Index

Lawrence, D. H. – continued Islands’, 31; Mornings in Mexico, of Georgian Poetry, 1911–12’, 180, 239; Movements in European 248; ‘Hadrian’ (‘You Touched History, 64, 129; Mr Noon, 35, 69, Me’), 19, 128–9, 134, 156, 242; 183, 218, 248; ‘Myself Revealed’, ‘Henry St. John de Crêvecoeur’ 120; ‘Nathaniel Hawthorne’, 80; [sic], 4, 110, 133, 163; ‘The Hopi ‘New houses, new clothes’, 119; Snake Dance’, 104–5, 107, 118; ‘New Mexico’, 108; ‘Nottingham ‘Hymns in a Man’s Life’, 78; and the Mining Countryside’, ‘Indians and an Englishman’, 120, 149; ‘The Novel’, 71, 231; 94, 98, 103, 104, 106, 179, 233; ‘The Novel and the Feelings’, ‘Indians and Entertainment’, 143–4; ‘O! Americans’, 98–100, 103; ‘Introduction to Bottom 234; ‘The Old Adam’, 59–60; ‘On Dogs, by Edward Dahlberg’, Being a Man’, 7, 194, 217; ‘On 176; ‘Introduction to Mastro-don Being Religious’, 64; ‘On Coming Gesualdo, by Giovanni Verga’, Home’, 87–8; ‘The oxford voice’, 248; ‘Introduction to Memoirs 64, 119; ‘Pan in America’, 103, of the Foreign Legion’ (Maurice 235; Pansies, 45, 119; Paul Morel, Magnus), 244; Kangaroo, 16, 23, 213, 256; The Plumed Serpent, 6, 24–7, 28, 32, 33, 35, 38–9, 42, 13, 17, 18, 20, 30, 31, 33, 70, 49–50, 52, 55, 58–9, 70, 87, 89, 79, 81, 82, 87, 107, 111, 113–15, 97, 151, 156, 174, 181, 186, 192, 116, 139, 140, 141, 142, 152, 195, 214, 217, 218, 222; Lady 163–5, 167, 179–80, 195–8, 231, Chatterley’s Lover, 19, 27, 32, 237, 238, 245, 259; ‘Pornography 35, 52, 56, 69, 116, 142, 146–7, and Obscenity’, 255; ‘The 164–5, 166, 168, 170–1, 175–6, Princess’, 18, 111–14, 116, 132, 182, 189, 214, 220, 224, 239, 247, 191, 195, 214; Quetzalcoatl, 17, 248, 249, 253, 255, 256, 257; The 71, 78, 79, 80–2, 87, 113, 114, Ladybird, 19, 33, 119, 132–5, 141, 115, 165, 180, 197, 198, 238, 156, 167, 191, 230, 243, 244, 245, 256, 259; The Rainbow, 17, 24, 250; ‘The Last Laugh’, 59–60, 214; 37, 42, 52, 55, 56, 121, 150, Letters, vol. 1: 6, 7, 31, 51, 97, 167, 170, 189, 191, 203, 242; 100, 137, 140, 144, 145, 183, 212, ‘The Reality of Peace’, 95; ‘Red 216, 242; vol. 2: 33, 37, 42, 49, Trousers’, 168, 187; Reflections 55, 57, 68, 95, 161, 190, 214, 218, on the Death of a Porcupine, 217; 229; vol. 3: 23, 31, 32, 33, 35, ‘The Return Journey’, 95, 123; 37, 38, 39, 42, 43, 55, 74, 75–8, ‘Review of Fallen Leaves by V. V. 139, 148, 193, 216, 229, 241, Rozamov’, 58, 175; ‘Review of 243, 245; vol. 4: 7, 27, 32, 33, 35, Saïd the Fisherman by Marmaduke 37, 69, 78, 85, 87–8, 93, 98–100, Pickthall’, 203; ‘Review of 103, 115, 118, 121, 179, 216, 217, Solitaria by V. V. Rozamov’, 230; vol. 5: 7, 23, 32–4, 36, 38, 175; ‘The Risen Lord’, 63; The 42, 43, 51, 107–8, 112, 124, 152, Second Lady Chatterley Novel, 227; 168, 179, 180, 181, 188, 203, 220, ‘Sketches of Etruscan Places’, 124; 234; vol. 6: 23, 32, 33, 85, 116, Sons and Lovers, 2, 6, 19, 24, 31, 170, 214, 220, 224; vol. 7: 32, 33, 61, 128, 145, 147, 149, 151, 153, 34, 36, 40, 64, 199, 218, 235; The 171–2, 178, 180, 213, 229, 248, Lost Girl, 18, 30, 97, 98, 99, 142, 249, 250, 254; ‘Spiral flame’, 119; 194–5, 223, 234, 259; ‘The Lovely ‘The Spirit of Place’, 4, 39, 57, 79, Lady’, 250; ‘The Man Who Loved 174, 181; St. Mawr, 56, 122, 132, Index 287

141; Studies in Classic American Lewis, Wyndham, 16, 41, 58, 219, Literature, 17, 71, 77, 78, 79, 99, 225–6, 256–7 118, 121, 133; Study of Thomas Librach, Miriam, 214 Hardy, 56, 58, 94, 198, 225; ‘Sun’, Liegeois, J. P., 261 152; ‘Taos’, 104; ‘Things’, 120, Lingua Franca, 251 121; ‘Things made by iron’, 119; Lipman, V(ivian) D(avid), 224, 230 ‘The Thorn in the Flesh’, 248; Liszt, Franz, 148, 210 Twilight in Italy, 95, 123, 181; Loewenstein, Andrea Freud, 225 The Virgin and the Gipsy, 11, 16, London Star, 189 18–19, 23, 25, 28, 30–1, 56, 60–3, Longfellow, Henry Wadsworth, 95 69, 121, 124, 124–5, 126, 128, Low, Barbara, 31, 218, 229, 239 131–2, 135, 137, 138, 141, 141–4, Luhan, Antonio (‘Tony’), 99, 162–3, 146, 151, 154, 154–5, 156, 165, 196–7 167, 172–3, 176, 178, 180, 188–9, Luhan, Mabel Dodge Sterne, 18, 36, 215, 240–1, 243–4, 247, 248, 251, 40, 53, 87, 93–4, 99, 101, 112, 255; ‘Whatever man makes’, 119; 122, 162–3, 196–7, 231, 233, When I went to the circus’, 107, 234–5, 240, 252, 259 239; ‘When I went to the film, Lunn, Kenneth, 221, 222, 227, 229 239’; ‘Which Class I Belong To’, Lurie, Alison, 154, 158–9, 250, 251 120; The White Peacock, 28, 51, Luxury and Capitalism (Thorsten 61, 62, 67, 94, 143, 144, 212, 222, Veblen), 29 248; ‘Whitman’, 5, 40, 80; ‘The Lyon, Janet, 9, 136, 209, 210, 211, Woman Who Rode Away’, 18, 31, 241, 244, 245, 258 111–12, 113, 114, 116, 132, 147, 166, 198, 237; Women in Love, 35, Macfie, Robert Scott, 160–1, 252 42, 56, 58, 64, 69, 70, 85, 95–6, Mackay, Jane, 224, 227 97, 106, 120, 121, 122, 139, 148, Mackenzie, Compton, 108, 241, 243 151, 151–2, 154, 156, 165, 167–8, MacPherson, Amy Semple, 70 184, 214, 250, 251, 256 Madonna (Madonna Louise Ciccone), Lawrence, Frieda, 2, 6–7, 22, 23, 30, 206 34, 35, 43, 61, 76, 77, 96, 99, 137, Magnus, Maurice, 234, 244 139, 144, 150, 153, 178, 179, Mailer, Norman, 1 181, 212, 220, 231, 232, 234, Malamud, Bernard, 204, 260 240, 248 Mandrake Press, 31 Lawrence, Lydia, 43, 147, 178 Mannin, Ethel, 230 Lawrence, T. E., 203 Mansfield, Katherine, 37, 217, 231 Leatherstocking Tales, see Cooper, Marcus, George, 235 James Fenimore Marcus, Laura, 41, 219, 220, 221, 224, Lee, Alan, 227 225, 255, 257, 260 Lee, Ronald, 10 Marks, Harry B., 32 Leftwhich, Josef, 228 Marsh, Adrian, 241 Leland, Charles, 138 Marsh, Edward, 67 Leroy-Beaulieu, Anatole, 255 Martz, Louis L., 115, 238 Lessing, Doris, 202, 260 Marx, Karl, 26 Letters from an American Farmer Marxism, 100 (Crèvecoeur), 110, 113 Mather, Cotton, 15 Levernier, James Arthur, 179, 209, Matisse, Henri, 118 237, 256 Maurier, Daphne du, 244 Levine, Naomi, 229 May, Karl, 234 288 Index

Mayall, David, 3, 5, 8, 13, 14, 15, 126, Murry, John Middleton, 59, 76, 88, 89, 129, 136, 142, 143, 144, 157–9, 160, 96, 107, 150, 151, 179, 229, 230 177, 191, 205, 207, 208–9, 210, 211, Musil, Robert, 254 222, 241, 241–2, 245, 245, 246, 247, Mussolini, Benito, 70, 213 251, 252, 256, 258, 260 McClintock, Anne, 164, 171, 171–3, National Museum of the American 195, 213, 243, 253, 254–5 Indian, 14, 228 McClure’s Magazine, 172 nationality, see race, and nationality McNicoll, Tracy, 251 Nazis, 9, 12, 185, 198, 205, 236, 260 Mead, Margaret, 101 Nehls, Edward, 34, 75, 180, 209, 217, Mehl, Dieter, 214, 237 220, 223, 225, 229, 230, 232, 235, Meredith, George, 139 240, 247, 248, 249, 250, 253, Merimée, Prosper, 61, 144, 226 256, 258 Merrild, Knud, 91, 98 Neville, George, 181, 183 Metaphysics of Love, The Newlyn School, 50 (Schopenhauer), 6 New Age, 223, 229 Methuen Publishing, 42 New Masses, 100, 234 Mexico, 11, 13, 18, 20, 43, 79, 80–1, New Mexico, see Santa Fe; Southwest, 87, 99, 111–12, 114–15, 139, 140, the American; Taos 141, 163, 168, 179, 180, 195–6, New Republic, 118, 119 230, 237, 238, 239, 259 New York, 48, 49 Michaels, Walter Benn, 235 New York Evening Post, 79, 240 Michel, Sonya, 220 New York Times, The, 206, 216, 245, Middlemarch, see Eliot, George 252–3, 261 Middleton, Tim, 222 New Yorker, The, 234 Miles, Christopher, 243, 247–8 Newsweek, 251, 252, 267 Mill on the Floss, The, see Eliot, George Nietzsche, Friedrich, 57, 225 Miller, Henry, 1 ‘Noble Savage’, 3, 110, 187 Miller, Katherine Toy, 238 see also ‘primitive’, the Millett, Kate, 1, 112, 113, 237, 254 Nochlin, Linda, 221, 226 miscegenation, see race Nord, Deborah, 9, 10, 14, 15, 127–8, Mohr, Max, 34 130, 132, 134, 136, 137, 138, 142, Molinari, Gustave de, 164 148, 159, 173, 177, 185, 207, 209, Monsen, Frederick, 186 210, 211, 242, 242, 243, 245, 246, Moore, Harry T., 41, 213–14, 218, 220 247, 252, 256, 257, 261 Mormons (Church of Jesus Christ of Nordau, Max, 185, 257 the Latter Day Saints), 80 Nottingham, England, 2, 6, 28, 120, Morrell, Ottoline, 35, 55, 161 145, 149, 150, 153, 178, 208 Morrison, Paul, 213 Moses, L. G., 235 Orioli, Giuseppe (‘Pino’), 32, 214 Mosse, George Lachmann, 54, 224 Orwell, George (Eric Arthur Blair), 58, Mountsier, Robert, 32, 33, 37, 42, 78, 212, 226 98, 100, 216 Out West, 186 movies, see cinema Müller, Max, 241 Padget, Martin, 90, 91, 232, 235, Mullin, Molly H., 93, 102, 118, 206, 239, 257 232, 233, 235, 239, 240 Palestine, 9, 17, 37, 69, 71–9, 82, 86, Mumford, Lewis, 218 87, 127, 186, 228, 230, 257 Murray, Alina Wolfe, 261 see also Zionism Index 289

Palmer, E(dward) H(enry), 138 ‘cross dressing’, see clothing, Panitz, Esther, 212, 218 transvestism Parsons, Elsie Clews, 94, 233 and dirt, see dirt Passing of the Great Race, The (Madison and ethnicity, 13, 20, 65, 211, Grant), 193, 254, 258, 259 205–7 see also race, eugenics eugenics, 5, 50–1, 172–3, 182, 187, Patterson, Ian, 224 194, 223, 254 Paulin, Tom, 215 ‘hyphenates’, 199–201, 202, Pavlova, Anna, 107 259–60 Paxton, Nancy L., 155, 214, 251 and Jews, 61–2, 198–9, 210 Pears’ soap, see cleanliness in Lady Chatterley’s Lover, 147 Phelps, Jim, 128–9, 242, 249 in The Lost Girl, 194–5 philo-Semitism, 72, 87, 209 miscegenation, 20, 193, 195–9, 259 Physical Culture, 182 and nation, 12, 53, 54–5, 64 physical fitness, 180–90 in ‘On Being a Man’, 194 and Germans, 184–5 in The Plumed Serpent, 195–8 and Gypsies, 188–9 in ‘The Princess’, 195 and Indians, 186–8 purity of, 7, 14, 20, 193, 258 and Jews, 185–6 in Studies in Classic American ‘muscular Christianity’, 53, 185 Literature, 193–4 see also Lawrence, D. H., physical terminology, 13–14, 211, 215 condition of theories of, 5–6, 12–13, 173, 216 Picasso, Pablo, 118 and travel, 1–3, 7 Pickthall, Marmaduke, 203 see also Lawrence, D. H., and race Pfister, Joel, 14, 92, 93, 100–1, 105, Racialicious, 253, 260 110, 113, 161, 162, 186, 196, 200, Radford, Jean, 225 211, 233, 235, 236, 237, 238, 252, Ragussis, Michael, 221 257, 259, 260 ‘Rananim’, 17, 37, 75–9, 88–9, 217 Poe, Edgar Allan, 133–4, 135, 192, 244–5 Rauh, Ida, 30, 220, 234 Polansky, Paul, 241 Reed, Maureen E., 240 political/economic movements Reeve, N. H., 112, 237 bolshevism, 70 Reform Judaism, 257 fascism, 1, 70 Reizbaum, Marilyn, 231 socialism, 26, 70, 148 Ribeiro, Clements, 159 see also Marxism; Nazis; Zionism Rich, Paul, 222 Pollak, Paulina, 41, 212, 214, 218 Ricks, Christopher, 218 Poller, Jake, 116, 238 Rigby, Nigel, 240 Pollnitz, Christopher, 234, 246 Roberts, Neil, 59, 147, 195, 208, 209, Pound, Ezra, 16, 41, 45, 63, 118, 213, 214, 226, 249, 259 218, 219, 225, 227 Robertson, Ritchie, 257 Pratt, Mary Louise, 114–15, 221, 238 Rodker, John, 224 ‘primitive’, the, 105, 112 Romaine, William, 221 Protocols of the Elders of Zion, 41 Romantic ideals, 3, 9, 18, 40, 50–1, psychoanalysis, 8, 71, 209, 229 91, 93, 96, 100, 112, 125, 132, Punch, 63, 164, 166, 227 136, 142, 151, 159–60, 166, 186, 187, 188, 206, 209, 232, 241, 244, race 246, 255 in The Boy in the Bush, 195, 197 Roosevelt, Theodore (‘Teddy’), 235 and class, 147 Rosenfeld, Paul, 218 290 Index

Roth, Cecil, 24, 213 Second World War, 1, 41, 118, 207, Roth, Joseph, 254 236, 242 Roth, Philip, see Counterlife, The Seltzer, Adele, 216, 230 Rothschild family, 25, 26, 35, 48, 174 Seltzer, Thomas, 25, 32, 62, 78, Rowlandson, Mary, 109 85, 216 see also Indians, captivity narratives see also Jews, publishers Royal Academy, 50 Sergeant, Elizabeth Shepley, 93 Rozanov,V(asily) V(asilievich), 58–9, Seton, Ernest Thompson, 162, 187, 175, 226, 255 188, 252 Rubinstein, Rachel, 9–10, 209 see also scouting movements Rüdiger, Jacob Carl, 241 Seven Arts, 37 Rudnick, Lois Palken, 105–6, 162, Sex and Character (Otto Weininger), 57 197, 231, 233, 234, 236, 237, 249, Shakespeare, William, 46, 117, 221, 252, 259 225, 248 ruralism, see English identity, markers Shalev, Meir, 257 of: ruralism; Gypsies, and Shapiro, James, 46, 221 ruralism Shaw, George Bernard, 71 Russell, Ada, 27 Shearman, Montague, 76 Russell, Bertrand, 1, 41, 208 Shechner, Mark, 200, 260 Sheik, The (Edith Maud Hull), 111, Said, Edward, 159, 245 112, 113, 115, 182, 237 Samuel, Herbert, 55 Sherman, Stuart, 121, 240 Sanders, Ronald, 228, 229, 230 Shneidre, Peter, 216 Sandow, Ernest (Friedrich Wilhelm ‘Show Indians’, see Indians Mueller), 183–5, 256 Shuster, Joe, 257 see also physical fitness Sicily, 78, 81,150, 180, 232 Santa Fe, New Mexico, 90–3, 100–3, Siegel, Carol, 128, 132, 146, 174–5, 119, 122, 123, 162, 232, 242, 243, 248, 255 233, 240 Siegel, Jerry, 257 see also Southwest, the American Silverman, Max, 201–2, 205, 260 Sapir, Edward, 101, 118 Simmons, Richard, 183 Sargent, John Singer, 59 see also physical fitness Sargent, M. Elizabeth, 144, 192, 208, Simpson, David, 51, 222 247, 251, 258 Sinclair, Upton, 231 Schäfer, Heinrich, 246 Skinner, Mollie, 79, 82, 83, 247 Schopenhauer, Arthur, 6 Slade School, 65 Schouler, Proenza, 163 Smith, Adam, 130 Scott, James, 13, 167, 184, 211, 254, 257 Smith, Goldwin, 222 Scott, Sir Walter, 226 Smith, Paul Chaat, 123, 209, 228, 236 Scottish Christian Herald, 136 Snyder, Carey, 91, 94, 116, 232, 233, scouting movements 238, 239 and camping, 258 Social Darwinism, 5 and fitness, 182, 186–7, 235, 249 socialism, see political/economic and Indians, 102, 162, 186–7 movements and the military, 162, 187 Sombart, Werner, 35 see also Hargrave, John Southwest, the American, 18, 89–123, Seaver, James Everett, 109 149, 161–3, 193, 258 Secker, Martin, 32, 36, 124, 214 anthropology of, 91–2, 103–4, see also Jews, publishers 106, 122 Index 291

archaeology of, 91–2 Templeton, Wayne, 233 artists’ role in, 90–2, 98, 106, 122 Tennyson, Alfred Lord, 142 as health cure, 90, 104, 232 Texas Federation of Women’s Clubs, identity source for Anglos, 93–4, 119 101–3 see also culture, ‘high’ photography of, 91, 104, 232, 235 Thackeray, William Makepeace, railways’ importance to, 90, 104 22, 199 as tourist attraction, 90, 104, 122 Thane, Pat, 224, 227 see also Indians; Harvey, Fred theosophy, 71, 81, 88, 230 Spanish Expulsion, 21 Theweleit, Klaus, 175 Spanish Bible, The, see Borrow, George Thompson, David, 215 Spanish Gypsy, The, see Eliot, George Thompson, Teresa Mae, 194–5, Spilka, Mark, 151, 249 223, 259 sports, 54, 56, 223, 257 Thorpe, Jim, 233 see also physical fitness see also Indians, Carlisle School Squires, Michael, 208, 247 Tickner, Lisa, 65–7, 137, 160, 222, Standard, 189 227, 228, 246, 249, 252, 258 Stansell, Christine, 138, 217, 246 Titus, Edward, 220 Star, 55 see also Jews, publishers Staub, Peter, 244 Tolstoy, Leo, 139 Steele, Bruce, 81, 214, 218, 231 Tompkins, Jane, 101, 235 Stein, Gertrude, 231 Toomer, Jean, 231 Stein, Leo, 33 Torgovnik, Marianna, 113, 238 Steiner, Rudolf, 236 Tosca (Giuseppe Verdi), 248 Sterne, Mabel Dodge, see Luhan, Tramp, The, 189 Mabel Dodge Sterne Tramp’s Handbook, The, 138, 189 Sterne, Maurice, 91, 93 Transition, 85 St Laurent, Yves, 159 ‘Trans-National America’, see Bourne, Stoker, Bram, 133–4, 244 Randolph Stonequist, Everett, 68 Trilling, Lionel, 3–4, 209 Storch, Margaret, 163, 253 Trollope, Anthony, 22 Strachey, Lytton, 217 Trumpener, Katie, 14–15, 128, 129, Strand, Elin, 241, 242 131, 133–4, 137, 139, 210, 211, Sullivan, Alvin, 239 142, 243, 244, 245, 246, 251 Superman, 71, 185–6, 257 Turner, John, 29, 131, 138, 172–3, Svengali, 244 215, 240, 243, 246, 247, 255 Svevo, Italo (Ettore Schmitz), 63, 86 Tussaud, Mme (Anna Maria), 62 Symons, Arthur, 137, 139, 143 Twain, Mark (Samuel Clemens), 234 Szold, Henrietta, 230 Two Little Savages (Ernest Thompson see also Zionism Seton), 187 Tylor, Edward, 233 Taos, New Mexico, 2, 7, 30, 59, 85, 89, 91–3, 98–104, 111, 119–22, Untermeyer, Louis, 36, 42 149, 178 US Holocaust Memorial Council, 205 see also Southwest, the American Tarzan (Edgar Rice Burroughs), 113, Valentino, Rudolph, 111 182 vampires, 133–5 Tateishi, Hiro, 236 see also Dracula Tatler, 189 van Lent, Peter, 237 292 Index

Van Maanen, John, 104, 235, 236 210, 211, 241, 243, 244, 246, 247, Vanity Fair (magazine), 8, 217 251, 256, 257, 258, 261 Veblen, Thorsten, 29, 215 Williams, Charles, 225 Verdi, Giuseppe, 242, 248 Wilson, Woodrow, 196 Verga, Giovanni, 248 Wind in the Willows (Kenneth von Richthofen Weekley, Frieda, see Grahame), 137 Lawrence, Frieda Wittick, Ben, 104, 235 see also Southwest, the American, Waal, Edmund de, 215, 254 photography of Wagner, Richard, 185 Woman at Home, The, 189 Walker, Sarah, 241, 247 Woodward, Kathryn, 8, 209 Wallace, Jeff, 223 Woolf, Leonard, 217 war, see Boer War; First World War; Woolf, Virginia, 16, 64 Second World War Wordsworth, William, 51 Warmar, Max, 193 world’s fairs, 235, 236 Washington, Peter, 70, 87, 106, 118, Wright, T(erry) R., 81, 83, 84, 228, 231, 236, 239, 257 230, 231 Watson, Garry, 192, 208, 251, 258 Wuthering Heights, see Brontë, Emily Watts, Isaac, 22, 77 Watts-Dunton, Theodore, 143 Yiddish, 37, 43, 48–9, 63–4, 65, 67, Waugh, Evelyn, 32 166–7, 174, 213 Webb, Beatrice Potter, 50 see also English identity, markers of: Weekley, Barbara, 144 language Weigle, Marta, 232, 233, 240 youth movements, 54–5, 185,188, Weininger, Otto, 57–8, 225, 226, 257 257 Weizmann, Chaim, 37, 74, 75 see also scouting movements see also Zionism Wesley Methodist Magazine, 136 Zanger, Jules, 244 White, Edmund, 33, 41, 216 Zincali, The, see Borrow, George ‘White Negroes’, 164, 165, 253 Zionism see also Blacks; Irish Balfour Declaration, 17, 74, 75 ‘White’ novels, see Cooper, James Christian views on, 72–3 Fenimore, Anglo-American congresses, 71, 185 novels and Eder, David, 37, 74–8 White, Walter, 40 Jewish views on, 72–3, 75–7 Whitechapel Gallery, 65–7 Lawrence’s ‘Zioniads’, 77, 78–85 Whitman, Walt, 5, 40, 80 in nineteenth-century novels, 72 Widdowson, Peter, 223 and physical fitness, 185, 257 ‘Wild West’, 18, 93, 97, 98, 100, 107, in Ulysses, 85–7 122, 234, 235, 236, 253 see also Eliot, George, Daniel see also Cody, William Frederick Deronda; Herzl, Theodor; Wilkinson, Isabel, 252 Weizmann, Chaim Willems, Wim, 2–3, 127, 136, 137, Zweig, Arnold, 36 144, 157, 177, 178, 206–7, 208, Zytaruk, George, 175, 217, 255