Читать книгу The Accursed - Joyce Carol Oates - Страница 19
ОглавлениеOn the humid morning of June 4, 1905, which was the very morning of the Slade-Bayard nuptials, young Upton Sinclair, who lived with his wife and infant son in a ramshackle farmhouse on the Rosedale Road not so very far from the old Craven estate, had walked several miles into town, badly needing to stretch his legs after a long stint of writing; and, knowing nothing of the wedding, and nothing of the principals except, dimly, the name Slade, with which the young Socialist naturally associated the extremities of capitalist exploitation of the masses, he chanced to see, on Nassau Street, a stream of stately motor vehicles and horse-drawn carriages, as in some sort of royal procession—“Not a funeral, for there seems to be no hearse. A wedding?”
For some minutes, Upton Sinclair stood on the sidewalk gazing at the conspicuous opulence on display: for the motor vehicles arriving at the First Presbyterian Church of Princeton were exclusively luxury touring cars, of such manufacturers as Pierce-Arrow, Lambert, Halladay, Buick, Cadillac, and Oldsmobile; the fittings were all of brass, very smartly gleaming, as the windshields were of gleaming glass. And the horse-drawn carriages, which were fewer each year, being inexorably displaced by motorcars, here exuded an air of the timeless and romantic, very smart too. Upton, who owned neither a motorcar nor a horse, looked on with an abashed smile, for in his subdued state of mind the young Socialist wasn’t roused to indignation, but rather to a kind of envy—not of the opulence, but of the evidence here of families, and couples. Here was the ruling class of the province, Upton supposed; yet, when you considered them, they were a tribe comprised essentially of families; and at the heart of each, a couple.
It was a bourgeois social institution: the family, and at its heart the couple. Yet, Upton considered it with much wistfulness.
His own marriage, his own dear wife Meta—ah! how troubled, and how precarious, lately; Upton had walked into town, rather than borrow a horse and buggy from his neighboring landlord-farmer, to escape the confines of his writing-cabin and the confines of his brain, lately obsessed with his marital dilemma to the detriment of his creative energies.
For Upton dearly loved his wife: yet, he knew that such love is hobbling, and enervating; and not worthy of the Socialist ideal. And he knew that such love can be precarious, based upon a bedrock of sheer emotion, and not the intellectual rigor of Marx, Engels, and other Revolutionary thinkers.
In the open air, that was just slightly over-warm, and distinctly humid, Upton brooded upon his wife: her unhappiness, her desperation, her mysterious change of personality, in the past several weeks. How was he, in his mid-twenties, untutored in the skills of marriage and parenthood, to contend with such an alteration? Just the previous night after a botched dinner she had prepared in the ill-equipped farmhouse kitchen Meta had been weeping angrily, and then weeping hopelessly; declaring that she “could not go on, but prayed for the strength to be delivered from her misery”; to the horror of her husband, Meta had dared to press the barrel of a revolver against her forehead, and could not be persuaded to surrender the weapon to Upton for at least ten agonized minutes.
At this time, their infant son was sleeping in his cradle in the next room.
So, the immediate crisis had passed. But Upton was left stunned, demoralized and confused; as dazed as if he’d been struck a blow to the head with that very revolver, that his wife had brought with her when they’d married. (That is, Meta had brought the weapon with her in secret, that had belonged to her father, an ex–army officer whom Upton had not yet met.)
Yet, Upton was resolved to go about his domestic duties, and fulfill his Saturday’s shopping and errands in town, as if nothing were wrong; for his wife’s moods were so mercurial, it might well be that, when he spoke with her again, later that day, nothing really was wrong, and Meta would have forgotten her distress of the previous night.
Still, she had come to dislike the “idyllic surroundings” in which the young couple was living, in the countryside near Princeton; and each meal prepared in the bleak kitchen with its wood-burning stove and hand-pump sink, was a plunge into the unknown, as each effort of nursing a colicky baby was fraught with the possibility of disaster.
“I think that I am not a good mother,” Meta had begun to lament, “as I am not a good revolutionary. If this were the French Revolution, I should be guillotined.” Her humor was senseless, to Upton. Her laughter was harsh, and upsetting—not the sweet throaty laughter of the young woman with whom Upton Sinclair had fallen in love, only two years before.
The future, which had seemed so promising to Upton, was now uncertain; like the progress of Socialism in the capitalist societies of Europe and America, precarious and somewhat haphazard, unpredictable as a vast game of chance. It was evident that reform was needed on every side, from the shame of child-labor in factories throughout the entire country, to the debased and dehumanizing conditions of the Southern Negroes, whose lives were hardly improved from the slavery of their grandparents. Yet, how should he and his fellow Socialists confront such a massive entity? Had he the requisite courage?
Brooding upon these matters, Upton lost track of time; it was like him, to lapse into a sort of waking fugue, from which the baby’s crying or his wife’s sharp voice would wake him, scarcely knowing where he was. On the Nassau sidewalk, he was being jostled by pedestrians, who stood about gazing and gaping at the now shut front doors of the First Presbyterian Church across the street, where the private wedding ceremony must have been in progress. The stately procession of motor vehicles and carriages had ended; the select wedding party was all inside the church, it seemed.
“I hope they will be happier than Meta and I have been. I hope it isn’t the institution of marriage that is the dilemma, but only just our passing—transient—moods . . .”
There was a murmur in the crowd, as, across the street, the wide white doors of the church were flung open; and a young woman in a wedding gown and a man in formal attire quickly descended the stone steps—could this be the bride and groom, so soon? The young woman wore a wedding gown of dazzling silken-white beauty, with a long train that trailed against the grimy pavement; the gentleman, a formal coat and tails, and white gloves, and a high top hat that gave him a grotesque sort of height, like one on stilts. Despite the elegance of their clothing, this newlywed couple moved with an air of clumsy haste, even of urgency, as if in flight; climbing into a brougham that awaited them at the curb, a carriage of another era, drawn by four horses—four! (And each of these horses a splendid specimen, Upton saw—purely black, with high heads, braided manes and tails, and not the smallest patch of white at their forelegs or ankles to distract the admiring eye.) Such was the young Socialist’s somber mood, he failed to respond in his customary way to this display of capitalist greed, but sadly wondered how so lovely a young woman, probably not twenty years old, should have been aligned with a gentleman so singularly repulsive!—the bridegroom being at least three times her age, squat-bodied, flaccid-faced, with a face like a toad’s.
Upton, who kept a journal hidden away beneath the floorboards of his writing-cabin, rehearsed what he would write there, when he returned home; for very few minutes of the young writer’s life were “lost”—that is, would fail to be converted into useful prose, for future reference, if not for publication.
Revolutionary theory isn’t required to reason that such a marriage is a forced one. The bride has been SOLD—like chattel. Shame to her family, and to all her tribe! For all her youth and angelic beauty, she shall soon regret her life.
ONCE IN MOTION, afoot, Upton soon lost himself in the very mundane nature of his errands, making his way along crowded Nassau Street, along Chambers, and Bank, and Witherspoon; frequently consulting his notes for the morning: flour, sugar, cornmeal, eggs, soap, bread, tea, barbershop, library—this last underscored several times, for Upton was immersed in a Civil War novel of “Socialist ideology,” and had come to reside near Princeton University primarily to use the university’s special historical archives. (Does it strike the reader as ironic, that Upton Sinclair of all persons should wish to peruse the library holdings of Princeton University, while inwardly denouncing the institution as a bastion of Caucasian privilege; still more, that such covert behavior contradicted the secret principle of Socialism: NO COMPROMISE WITH THE ENEMY.)
How Upton Sinclair, author of the youthfully ambitious King Midas and the misguided creator of the hoax-experiment The Journal of Arthur Stirling, came to live near Princeton, New Jersey, is a complex tale on the surface; yet, beneath, fairly simple—being penniless, after the failure of his first two books, he had entered into a financial arrangement with the wealthy Socialist George D. Herron, in which he and his family would be supported at thirty dollars a month, in surroundings very different from their pestilent garret room in New York City, while Upton labored at a Civil War trilogy destined to convert the masses to Socialism. The first novel, Manassas, was completed; the second, Gettysburg , was well under way; with Appomattox yet to come: the very pinnacle, Upton believed, of Socialist vision. Neither Upton Sinclair nor his sponsor Mr. Herron could doubt that the trilogy would have a vast popular appeal, if the masses were made aware of it, and urged to read it; for had not Jack London a remarkable success, with similar “popular”—“adventure”—materials. Though there was always frustration in trying to convert the downtrodden, who clutched to their hearts the delusions of the ruling class as if such delusions could be their own.
The dilemma is, in the United States, each penniless citizen believes that, with luck, he might become a millionaire; and so doesn’t want to put restraints on “robber barons”—he might become one, one day!—so Upton mused, and would inscribe in his journal that night.
On such matters Upton had often lectured Meta, in the early months of their marriage. Particularly, Upton was given to quoting Nietzsche’s Zarathustra—Only where the State ends, there begins the human being who is not superfluous.
Though Upton knew himself ideologically estranged from Princeton, indeed an enemy alien in its midst, nonetheless he and Meta had several times strolled, on twilit evenings, along leafy Prospect Street, in order to overhear undergraduates singing in their palatial eating clubs—“Why, the boys sound like angels! How is it possible?” Meta exclaimed; or in the yet more sumptuous West End of the village, where great old houses from Revolutionary times were to be seen: Maidstone, Mora, Pembroke, Arnheim, Wheatsheaf, Westland (said to be the home of ex-President Grover Cleveland, on Hodge Road) and, not least Crosswicks Manse, dimly visible from Elm Road. Taking care not to be swayed by the architecture of these grand houses, or the society to which it belonged; for all wealth sprang from the labor of others, wage-slaves to the machine. This would come about, Upton said, when the “historic phase of classes” had completed itself. So, while Meta listened, Upton lectured her on the threefold dialectic of Marx and Engels, the St. Simonean concept of class struggle, and the Smith-Ricardo labor theory of value; and those eminent predecessors frequently cited by Marx and Engels: Fourier, Owen, Feuerbach, Hegel. It couldn’t have been an accident, Upton said excitedly, that both Marx and Darwin published revolutionary books in the single year 1859; nor an accident in his own life, during a period of despondency when he was working his way through the City College of New York, a copy of Nietzsche’s visionary Thus Spake Zarathustra fell by chance into his hands—“In an hour, my life was changed.” For it seemed clear to him, as to an increasing number of contemporaries, that the future would see Zarathustra as the true savior of mankind—“The Jesus Christ of bourgeois Christianity being discredited.”
Closing his eyes, so moved, Upton recited for Meta several exhilarating passages of Zarathustra, that couldn’t fail to sway anyone of sensibility; ending with the thrilling words—“ ‘A free life is still free for great souls. Verily, whoever possesses little is possessed that much less: praised by a little poverty!’ ”
To which Meta said, “Then we are much praised, I guess! For we are more than a little poor.”
WHY HIS YOUNG WIFE wept so much, and allowed herself to sink into sickly depressive states, Upton didn’t know, for his temperament was entirely different: he liked to think of himself as a go-getter. So he felt constrained to lightly chide her, for her immersion in the self-serving throes of private life while the Revolution was in the making, and needed all their energies. Wasn’t there the prospect of the Good Time Coming, when the working class would go to the voting polls, and overthrow the existing bourgeois government, and seize the means of production, and precipitate the classless and stateless society which Marx had predicted? “No matter how poor we are, or how much we are made to suffer, so long as we know the future, Meta, that is enough.”
“But we don’t ‘suffer’ nearly as much as most people,” Meta said, hesitantly, “like Negroes, and the poorest immigrants. And we can read—there is always the prospect of escape, through books.”
“Books are not a means of ‘escape,’ Meta! Books are a means of knowledge, and of learning how to cope with the future.”
Upton had spoken curtly, for, though he often lectured Meta on the particular injustices endured by Negroes and by poor immigrants, he did not like her to seem to contradict him when he was in his idealist mood.
He’d been surprised and gratified—very surprised, and very gratified—by the unexpected response his novelistic exposé of the Chicago stockyards, The Jungle, was receiving in its serialized form in the Socialist publication Appeal to Reason; the editor himself had expressed amazement at the newspaper’s mounting sales, and predicted more remarkable things for the future. (Upton hadn’t wanted to over-excite Meta and raise false hopes, but several New York publishers, including the capitalist bastions Macmillan and Doubleday, had expressed interest in publishing the novel in book form; and it had begun to seem not merely a fantasy, that Upton might soon have the means to pursue cherished goals: producing a play, founding a magazine, organizing a Socialist society in Brooklyn.)
It was true that the “idyllic romance” of the New Jersey countryside had turned somewhat sour, for life in the ramshackle old farmhouse was arduous, though conditions had been much worse when the young couple and newborn son had to spend their first Princeton winter in a tar-paper-insulated cabin heated by a single wood-burning stove and all were freezing, and sickly much of the time. (If it had not been for the charity of the landlord-farmer and his wife, little David might have died of the croup; but on the coldest, most bitter nights, the young Sinclair family was invited to sleep in the farmer’s house, where it was reasonably heated, if not precisely “warm.”) Now, though they were living in a farmhouse of their own, it was a very primitive dwelling, with a roof that leaked, and rotted floorboards, and mice that scrambled about inside the walls; and it was so, Upton’s nerves were unusually sensitive to the baby’s near-ceaseless whimpering and crying, that distracted him from his concentration. And so, in warmer weather, Upton returned to the tar paper cabin, to work in solitude, on the ambitious Gettysburg. (So devoted was Upton Sinclair to his work, he’d resolved never to spend less than twelve hours a day at his desk, with the unfortunate but necessary consequence that Meta was obliged to milk the cow, that had come with the farmhouse; and deal with a flock of mangy chickens, that yielded very few eggs; and attempt to protect the meager fruits of a small orchard and garden from armies of worms, insects, and slugs that infested them in overlapping shifts. Upton sympathized with Meta’s frustration, as with her exhaustion; but he did not condone her frequently voiced despair—if they were to one day help found a Socialist colony it would be in a rural environment, and so the present farm work was excellent training.
Upton was made to feel guilty, thus to feel resentful, when Meta complained of being “lonely”—and “bored”; for hadn’t she Upton, and little David, and the farmer’s wife to speak with; and any number of Socialist comrades with whom she might correspond, as Upton did, daily. But, Meta pleaded, she yearned for a change of scene, even for the small novelty of riding in the “moth-ridden” surrey into town; yet strangely, Meta often became over-excited when dressing “for town,” as Upton was clumsily hitching up the mare, and declared that she couldn’t come with him after all—her breath was too short, or her heart racing, or a “trouble in her womb” had flared up. (At this time, Meta suffered from a malady of the female reproductive organs, a result of the fourteen-hour labor she had endured in the poorly staffed maternity ward at Bellevue, for which she’d been advised, by a Socialist comrade-doctor, to take Lydia Pinkham’s Compound, and avoid red meats. And not to become pregnant again until she was in stronger health.)
Yet, there was the hope of Revolution to come—soon. The probable date was now set for 1910, by Socialist theoreticians whom Upton Sinclair most respected.
FREQUENTLY IN THE months following Upton’s adventures in the Chicago stockyards and slaughterhouses, the young writer succumbed to vivid recollections of those days, that had passed with the swiftness of fever-dreams; going about his errands on the morning of June 4, 1905, he was struck anew by the folly of the bourgeoisie surrounding him, on Princeton’s streets and sidewalks, how these well-to-do individuals resembled beasts doomed for slaughter, all unknowing of their fate. Five years until the Revolution! It would not be heads rolling but fortunes gone up in smoke, tribal delusions exploded.
Yet, Upton felt a sharp disparity between these individuals and himself: for he wore workingman’s clothing, trousers of some plain inexpensive fabric, a faded shirt; a frayed straw hat on his head, pillaged from the farmer’s barn. And the citizens of Princeton were so well dressed! Only a very few, who must have been common laborers, and most of these dark-skinned, wore clothes like his; house servants of the well-to-do were better dressed, in their fresh-laundered uniforms. He had spent two months in Packingtown, in Chicago, living among the slaughterhouse workers, and badly missed it now. In such places the hellishness of the class struggle is evident to the naked eye while here in gilded Princeton you must delve beneath surfaces, to see with an “uncanny” eye.
These entries Upton would make in his journal, faithfully each night. One day, the multi-volume Journals of Upton Sinclair would be read by the masses, he hoped.
Making his way along the Saturday crowds of shoppers on Nassau Street, trying to keep his thoughts vibrant and optimistic, nonetheless Upton found himself thinking obsessively of the scene of the previous night: Meta sitting at the rickety kitchen table, revolver in hand, the long barrel of the weapon pointed at her head—indeed, pressed against the pallid skin at her temple. How vulnerable the poor young woman had looked, at such a moment! It was more telling than nakedness; Upton had wanted to turn his eyes away. He would never forgive Meta’s crude soldier-father for giving his daughter such a weapon, or allowing her to take it from his household, for what purpose Upton couldn’t guess. (He didn’t want to think that Meta’s father believed that Meta would need protection from him.) Her thin cheeks had been streaked with tears; her hand visibly shaking; in a flat hopeless voice she spoke of the contempt she felt for herself, as a “bad mother,” for her failure in being able to pull the trigger.
A terrible sight, Upton would never forget. And would find very hard to forgive.
“She is the mother of my son. The poor boy must never know.”
Distracted, Upton found himself gazing at his lanky reflection in a shop window: a kind of scarecrow, with a battered-looking straw hat. To care little for appearances is very different from being made to realize how eccentric one looks, in the public eye. Like a vagabond he was carrying a few items, his recent purchases, in a contraption that consisted of two wheels, with a vertical carrying-case and handle-bar. He saw that he was standing at the window of Joseph Sweet’s Confectionery on Palmer Square, facing an opulent display of peppermint sticks, petits fours, caramels, bonbons, and glistening candies; most elaborately, chocolates fashioned into ingenious shapes (baby chicks, soldiers, bears, even miniature musical instruments and dirigibles)—another display of what Thorstein Veblen called conspicuous consumption. To one who, like Upton, avoided all rich foods, as well as meat, such a display was fairly sickening to behold. Ah, he wanted to step inside the shop, to protest! To point out to the proprietor, the clerks, the smiling customers, what a waste such luxuries represented, what vanity, when in nearby Trenton and New Brunswick, not to mention the wretched sweatshops along the Delaware River, children as young as five or six labored for fourteen-hour days, for mere pennies. Did the citizens of Princeton not know—did they not care?
Upton had not read firsthand accounts, but he had heard of a particularly sordid incident that had taken place in Camden several weeks before: a public lynching, of a young black man and his sister, executed by white-clad hooded figures of the dread Ku Klux Klan and observed by as many as five hundred persons crowded into a field. Sequestered in the Princeton vicinity as he was, Upton had no way of learning more about the incident, except through letters sent to him by New York comrades, that dealt primarily with other matters. It was significant to Upton, no one in the Princeton area with whom he had spoken knew anything about this outrage. Yet, just the other day, the President of the United States, Teddy Roosevelt, had visited Princeton, as the houseguest of wealthy political patrons. He regretted that he hadn’t found out more about Roosevelt’s visit, and picketed outside the residence in which the President had stayed. One day, he would be a martyr to the Revolution—arrested, beaten by police, charged with trumped-up acts of creating a public disturbance, public lewdness, treason. The true Revolutionary does not wait to be called, but seeks his destiny himself. His faith is his courage.
It was at that moment, as Upton turned, that he happened to see, in one of those accidental moments that can alter a life, his wife Meta across the square—somehow, Meta had come into town after all, leaving the baby behind? with the farmer’s wife?—was this possible?—though in the next instant, as the young woman moved on, in the company of another person, Upton halfway doubted it could be she. This young woman, though resembling Meta in startling respects, including even her wavy honey-colored hair, and a pert little straw hat identical to Meta’s, was wearing a long flounced skirt in a floral design, which Upton might have recalled from the days of their courtship; but which he had not seen on his wife in some time. At the farm, Meta wore shapeless clothing, sometimes a man’s clothing—for appearances did not matter, obviously, in their new bohemian life. His eyes had to be playing tricks on him, Upton thought. And when he squinted across the busy square, a moment later, the honey-haired woman had vanished.
Even so, Upton felt faint with emotion. If Meta had made her way into town without him, it was an act of virtual infidelity—deceit. And to leave little David behind! He wondered how it had happened that his marriage, entered into with such romantic sentiment and Socialist idealism, had turned sour; had become a trap; for him no less than for his wife. Yet it was a trap whose bars were human beings, a woman and an infant son whom he loved more than his own being. Unthinkable that we can part. Yet, how can we continue to live together? And if—if we suffer another “error”—and bring another innocent child into the world . . .
So Upton brooded, crossing busy Nassau Street onto the university campus, and so to Chancellor Green Library; into the dignified, high-domed reference room, where, as in the past, Upton felt a thrill of joy—for the hopeful young author had no doubt that books might change the world; his model was Charles Dickens, as well as America’s great author Harriet Beecher Stowe whose Uncle Tom’s Cabin was popularly credited with having precipitated the Civil War!* And so why should it not be Upton Sinclair who should take his place among the great authors of Western civilization? Frankly, Upton had grown secretly bored with the fustian melodrama of his Civil War trilogy, though George Herron purported to find the first novel “thrilling”; but, as he was contracted to finish it, he would; for Upton Sinclair was a man of integrity, even, at times, as his wife charged, a foolish sort of integrity. What he most yearned to do was begin another novel like The Jungle—an “incendiary bomb of a novel” as it had already been called by his Socialist comrades—that would advance the cause of social reform in the world. The entire United States—if not the entire world—would be forced to take note of him: for his targets were the Beef Trust, and the Railroad Trust, and the Oil Trust, and the shameful “profits” (as a Socialist wit called the evangelical “prophets”) of bourgeois religion; Upton was taking on also the hypocrisy of American “public education” and the sham of journalism itself, in particular the “yellow” gutter press of Hearst. Though he was only midway in Gettysburg, with the great bulk of Appomattox yet ahead, Upton had already begun to plan two new novel projects, satirical attacks upon the arts in a bourgeois culture, to be titled Mammonart and Money Writes. For it was certainly true, as the prophet Zarathustra preached, Rather be angry than be put to shame. And if you are cursed, I do not like it that you want to bless. Rather join a little in the cursing.
By nature, Upton was a gentle person, and had never “cursed” in his life. But, he was determined to learn.
ANOTHER TIME, crossing Washington Road after having spent several fruitful hours in Chancellor Green Library, amid toiling and serious-seeming undergraduate boys, Upton saw, or seemed to see, his wife Meta on the farther sidewalk; this time, she was wearing a cream-colored frock Upton didn’t recognize, and she was in the company of a tall gentleman in a linen suit, a total stranger to Upton. Yet, the young woman was certainly Meta: the chestnut-red curls escaping from beneath her wide-brimmed straw hat, the pert uplifted profile and the “Scots” coloring to her cheeks, that had been pale these past several months. And, for a scant moment, it seemed that she had glimpsed him.
Unless Upton was light-headed from having eaten very little that day. And quite the fool, to imagine that his adoring young wife was deceiving him with a stranger.
Yet he stared after the couple, making their way in the opposite direction; the young woman carrying a yellow sun-parasol, and her arm casually linked through the arm of the tall gentleman; and after a long moment roused himself, to stagger in the direction of Witherspoon Street, his last stop before returning home.
Though it went against Upton’s principles to dine out, since restaurant food was shockingly expensive, and not likely so nutritious as meals prepared at home, Upton thought it might be a good idea to fortify himself at the Knight’s Court Tavern on Witherspoon Street; otherwise he might be susceptible to light-headedness and hunger pangs. Entering the unpleasantly smoky interior of the tavern he tried not to notice the undergraduates at most of the tables, for he was obliged to dislike them, even to detest them, as scions of the wealthy who attended college as if it were a country club and theirs by hereditary privilege. (While Upton had toiled away at part-time jobs to put himself through the City College of New York amid an eager, at times frantic swarm of immigrants and immigrants’ children of whom many were exceptionally intelligent, and unabashedly ambitious and opportunistic. But they were the sons and daughters of the proletariat, generally, and so he did not resent them.) Upton had heard surprising things about Woodrow Wilson’s hope to reform Princeton University, particularly to raise academic standards, which were far below those of Harvard and Yale at this time, let alone the fabled English universities upon which the American Ivy League universities were modeled.
As an undergraduate, with no family income to support him, Upton had lived in unspeakably impoverished conditions. Yet he did not regret his experience, for it was at that time he had converted to Socialism, and felt a powerful kinship with all workingmen, the victims of the capitalist juggernaut. By contrast, these Princeton students, many of them sporting the cocked hats of their clubs, were deprived, in a sense, of this kind of knowledge, and had no comprehension that the bourgeois way of life was in fast decline; that they and their families were doomed to early extinction; that the Apocalypse close at hand would usher in a new era. Ah, the New Jerusalem to come!—when all men and women of all races and colors should know themselves kin, and never again enemies.
It was not yet known how the Revolution would develop. But Upton supposed that the arguments of the philosophical anarchists were most convincing: society would fragmentize into independent, self-governing communities of mutually congenial individuals, requiring no police, no army, no guardians of morality, and no government. The old Deity being dead and dethroned, Humankind would come at last into power. And the Proletarian, transformed, would teach its former class enemies the virtues of self-restraint, charity, communal sharing, and contempt for greed.
In the bustling tavern, Upton ordered cheese, dark bread, and a glass of milk from the bemused waitress and sat lost in such thoughts, that had the effect of consoling him. Then, as the young male voices on all sides were so loud, gay, and fired with the myriad enthusiasms of youth, he couldn’t help eavesdropping; hearing excited news of a recent crewing victory over Brown; crude and jocose commentary on President Wilson and his “family of females”; and rumors that a “coal-black nigger” had been detained, as the possible murderer of the young Spags girl; except that a prior detainee, an immigrant from eastern Europe, had signed a confession to Trenton police, this newer detainee was believed to be the actual murderer, and not the other. (Discussing the Spags murder, of which Upton had heard only rumors, the young Princeton undergraduates were indignant and incensed; several of them infuriated that a “coal-black nigger” should defile a white girl, and yet voices were raised in his defense . . .)
