- Year Published: 1920
- Language: English
- Country of Origin: United States of America
- Source: Lewis, S. (1920). Main Street.New York: Harcourt, Brace & Co.
- Flesch–Kincaid Level: 8.2
- Word Count: 4,551
Lewis, S. (1920). Chapter 22. Main Street (Lit2Go Edition). Retrieved May 19, 2013, from
Lewis, Sinclair. "Chapter 22." Main Street. Lit2Go Edition. 1920. Web. <>. May 19, 2013.
Sinclair Lewis, "Chapter 22," Main Street, Lit2Go Edition, (1920), accessed May 19, 2013,.
The greatest mystery about a human being is not his reaction to sex or praise, but the manner in which he contrives to put in twenty–four hours a day. It is this which puzzles the long–shoreman about the clerk, the Londoner about the bushman. It was this which puzzled Carol in regard to the married Vida. Carol herself had the baby, a larger house to care for, all the telephone calls for Kennicott when he was away; and she read everything, while Vida was satisfied with newspaper headlines.
But after detached brown years in boarding–houses, Vida was hungry for housework, for the most pottering detail of it. She had no maid, nor wanted one. She cooked, baked, swept, washed supper–cloths, with the triumph of a chemist in a new laboratory. To her the hearth was veritably the altar. When she went shopping she hugged the cans of soup, and she bought a mop or a side of bacon as though she were preparing for a reception. She knelt beside a bean sprout and crooned, "I raised this with my own hands—I brought this new life into the world."
"I love her for being so happy," Carol brooded. "I ought to be that way. I worship the baby, but the housework—Oh, I suppose I'm fortunate; so much better off than farm–women on a new clearing, or people in a slum."
It has not yet been recorded that any human being has gained a very large or permanent contentment from meditation upon the fact that he is better off than others.
In Carol's own twenty–four hours a day she got up, dressed the baby, had breakfast, talked to Oscarina about the day's shopping, put the baby on the porch to play, went to the butcher's to choose between steak and pork chops, bathed the baby, nailed up a shelf, had dinner, put the baby to bed for a nap, paid the iceman, read for an hour, took the baby out for a walk, called on Vida, had supper, put the baby to bed, darned socks, listened to Kennicott's yawning comment on what a fool Dr. McGanum was to try to use that cheap X–ray outfit of his on an epithelioma, repaired a frock, drowsily heard Kennicott stoke the furnace, tried to read a page of Thorstein Veblen—and the day was gone.
Except when Hugh was vigorously naughty, or whiney, or laughing, or saying "I like my chair" with thrilling maturity, she was always enfeebled by loneliness. She no longer felt superior about that misfortune. She would gladly have been converted to Vida's satisfaction in Gopher Prairie and mopping the floor.
Carol drove through an astonishing number of books from the public library and from city shops. Kennicott was at first uncomfortable over her disconcerting habit of buying them. A book was a book, and if you had several thousand of them right here in the library, free, why the dickens should you spend your good money? After worrying about it for two or three years, he decided that this was one of the Funny Ideas which she had caught as a librarian and from which she would never entirely recover.
The authors whom she read were most of them frightfully annoyed by the Vida Sherwins. They were young American sociologists, young English realists, Russian horrorists; Anatole France, Rolland, Nexo, Wells, Shaw, Key, Edgar Lee Masters, Theodore Dreiser, Sherwood Anderson, Henry Mencken, and all the other subversive philosophers and artists whom women were consulting everywhere, in batik–curtained studios in New York, in Kansas farmhouses, San Francisco drawing–rooms, Alabama schools for negroes. From them she got the same confused desire which the million other women felt; the same determination to be class–conscious without discovering the class of which she was to be conscious.
Certainly her reading precipitated her observations of Main Street, of Gopher Prairie and of the several adjacent Gopher Prairies which she had seen on drives with Kennicott. In her fluid thought certain convictions appeared, jaggedly, a fragment of an impression at a time, while she was going to sleep, or manicuring her nails, or waiting for Kennicott.
These convictions she presented to Vida Sherwin—Vida Wutherspoon—beside a radiator, over a bowl of not very good walnuts and pecans from Uncle Whittier's grocery, on an evening when both Kennicott and Raymie had gone out of town with the other officers of the Ancient and Affiliated Order of Spartans, to inaugurate a new chapter at Wakamin. Vida had come to the house for the night. She helped in putting Hugh to bed, sputtering the while about his soft skin. Then they talked till midnight.
What Carol said that evening, what she was passionately thinking, was also emerging in the minds of women in ten thousand Gopher Prairies. Her formulations were not pat solutions but visions of a tragic futility. She did not utter them so compactly that they can be given in her words; they were roughened with "Well, you see" and "if you get what I mean" and "I don't know that I'm making myself clear." But they were definite enough, and indignant enough.
In reading popular stories and seeing plays, asserted Carol, she had found only two traditions of the American small town. The first tradition, repeated in scores of magazines every month, is that the American village remains the one sure abode of friendship, honesty, and clean sweet marriageable girls. Therefore all men who succeed in painting in Paris or in finance in New York at last become weary of smart women, return to their native towns, assert that cities are vicious, marry their childhood sweethearts and, presumably, joyously abide in those towns until death.
The other tradition is that the significant features of all villages are whiskers, iron dogs upon lawns, gold bricks, checkers, jars of gilded cat–tails, and shrewd comic old men who are known as "hicks" and who ejaculate "Waal I swan." This altogether admirable tradition rules the vaudeville stage, facetious illustrators, and syndicated newspaper humor, but out of actual life it passed forty years ago. Carol's small town thinks not in hoss–swapping but in cheap motor cars, telephones, ready–made clothes, silos, alfalfa, kodaks, phonographs, leather–upholstered Morris chairs, bridge–prizes, oil–stocks, motion–pictures, land–deals, unread sets of Mark Twain, and a chaste version of national politics.
With such a small–town life a Kennicott or a Champ Perry is content, but there are also hundreds of thousands, particularly women and young men, who are not at all content. The more intelligent young people (and the fortunate widows!) flee to the cities with agility and, despite the fictional tradition, resolutely stay there, seldom returning even for holidays. The most protesting patriots of the towns leave them in old age, if they can afford it, and go to live in California or in the cities.
The reason, Carol insisted, is not a whiskered rusticity. It is nothing so amusing!
It is an unimaginatively standardized background, a sluggishness of speech and manners, a rigid ruling of the spirit by the desire to appear respectable. It is contentment . . . the contentment of the quiet dead, who are scornful of the living for their restless walking. It is negation canonized as the one positive virtue. It is the prohibition of happiness. It is slavery self–sought and self–defended. It is dullness made God.
A savorless people, gulping tasteless food, and sitting afterward, coatless and thoughtless, in rocking–chairs prickly with inane decorations, listening to mechanical music, saying mechanical things about the excellence of Ford automobiles, and viewing themselves as the greatest race in the world.
She had inquired as to the effect of this dominating dullness upon foreigners. She remembered the feeble exotic quality to be found in the first–generation Scandinavians; she recalled the Norwegian Fair at the Lutheran Church, to which Bea had taken her. There, in the bondestue, the replica of a Norse farm kitchen, pale women in scarlet jackets embroidered with gold thread and colored beads, in black skirts with a line of blue, green–striped aprons, and ridged caps very pretty to set off a fresh face, had served rommegrod og lefse—sweet cakes and sour milk pudding spiced with cinnamon. For the first time in Gopher Prairie Carol had found novelty. She had reveled in the mild foreignness of it.
But she saw these Scandinavian women zealously exchanging their spiced puddings and red jackets for fried pork chops and congealed white blouses, trading the ancient Christmas hymns of the fjords for "She's My Jazzland Cutie," being Americanized into uniformity, and in less than a generation losing in the grayness whatever pleasant new customs they might have added to the life of the town. Their sons finished the process. In ready–made clothes and ready–made high–school phrases they sank into propriety, and the sound American customs had absorbed without one trace of pollution another alien invasion.
And along with these foreigners, she felt herself being ironed into glossy mediocrity, and she rebelled, in fear.
The respectability of the Gopher Prairies, said Carol, is reinforced by vows of poverty and chastity in the matter of knowledge. Except for half a dozen in each town the citizens are proud of that achievement of ignorance which it is so easy to come by. To be "intellectual" or "artistic" or, in their own word, to be "highbrow," is to be priggish and of dubious virtue.
Large experiments in politics and in co–operative distribution, ventures requiring knowledge, courage, and imagination, do originate in the West and Middlewest, but they are not of the towns, they are of the farmers. If these heresies are supported by the townsmen it is only by occasional teachers doctors, lawyers, the labor unions, and workmen like Miles Bjornstam, who are punished by being mocked as "cranks," as "half–baked parlor socialists." The editor and the rector preach at them. The cloud of serene ignorance submerges them in unhappiness and futility.
Here Vida observed, "Yes—well—Do you know, I've always thought that Ray would have made a wonderful rector. He has what I call an essentially religious soul. My! He'd have read the service beautifully! I suppose it's too late now, but as I tell him, he can also serve the world by selling shoes and—I wonder if we oughtn't to have family–prayers?"
Doubtless all small towns, in all countries, in all ages, Carol admitted, have a tendency to be not only dull but mean, bitter, infested with curiosity. In France or Tibet quite as much as in Wyoming or Indiana these timidities are inherent in isolation.
But a village in a country which is taking pains to become altogether standardized and pure, which aspires to succeed Victorian England as the chief mediocrity of the world, is no longer merely provincial, no longer downy and restful in its leaf–shadowed ignorance. It is a force seeking to dominate the earth, to drain the hills and sea of color, to set Dante at boosting Gopher Prairie, and to dress the high gods in Klassy Kollege Klothes. Sure of itself, it bullies other civilizations, as a traveling salesman in a brown derby conquers the wisdom of China and tacks advertisements of cigarettes over arches for centuries dedicate to the sayings of Confucius.
Such a society functions admirably in the large production of cheap automobiles, dollar watches, and safety razors. But it is not satisfied until the entire world also admits that the end and joyous purpose of living is to ride in flivvers, to make advertising–pictures of dollar watches, and in the twilight to sit talking not of love and courage but of the convenience of safety razors.
And such a society, such a nation, is determined by the Gopher Prairies. The greatest manufacturer is but a busier Sam Clark, and all the rotund senators and presidents are village lawyers and bankers grown nine feet tall.
Though a Gopher Prairie regards itself as a part of the Great World, compares itself to Rome and Vienna, it will not acquire the scientific spirit, the international mind, which would make it great. It picks at information which will visibly procure money or social distinction. Its conception of a community ideal is not the grand manner, the noble aspiration, the fine aristocratic pride, but cheap labor for the kitchen and rapid increase in the price of land. It plays at cards on greasy oil–cloth in a shanty, and does not know that prophets are walking and talking on the terrace.
If all the provincials were as kindly as Champ Perry and Sam Clark there would be no reason for desiring the town to seek great traditions. It is the Harry Haydocks, the Dave Dyers, the Jackson Elders, small busy men crushingly powerful in their common purpose, viewing themselves as men of the world but keeping themselves men of the cash–register and the comic film, who make the town a sterile oligarchy.
She had sought to be definite in analyzing the surface ugliness of the Gopher Prairies. She asserted that it is a matter of universal similarity; of flimsiness of construction, so that the towns resemble frontier camps; of neglect of natural advantages, so that the hills are covered with brush, the lakes shut off by railroads, and the creeks lined with dumping–grounds; of depressing sobriety of color; rectangularity of buildings; and excessive breadth and straightness of the gashed streets, so that there is no escape from gales and from sight of the grim sweep of land, nor any windings to coax the loiterer along, while the breadth which would be majestic in an avenue of palaces makes the low shabby shops creeping down the typical Main Street the more mean by comparison.
The universal similarity—that is the physical expression of the philosophy of dull safety. Nine–tenths of the American towns are so alike that it is the completest boredom to wander from one to another. Always, west of Pittsburg, and often, east of it, there is the same lumber yard, the same railroad station, the same Ford garage, the same creamery, the same box–like houses and two–story shops. The new, more conscious houses are alike in their very attempts at diversity: the same bungalows, the same square houses of stucco or tapestry brick. The shops show the same standardized, nationally advertised wares; the newspapers of sections three thousand miles apart have the same "syndicated features"; the boy in Arkansas displays just such a flamboyant ready–made suit as is found on just such a boy in Delaware, both of them iterate the same slang phrases from the same sporting–pages, and if one of them is in college and the other is a barber, no one may surmise which is which.
If Kennicott were snatched from Gopher Prairie and instantly conveyed to a town leagues away, he would not realize it. He would go down apparently the same Main Street (almost certainly it would be called Main Street); in the same drug store he would see the same young man serving the same ice–cream soda to the same young woman with the same magazines and phonograph records under her arm. Not till he had climbed to his office and found another sign on the door, another Dr. Kennicott inside, would he understand that something curious had presumably happened.
Finally, behind all her comments, Carol saw the fact that the prairie towns no more exist to serve the farmers who are their reason of existence than do the great capitals; they exist to fatten on the farmers, to provide for the townsmen large motors and social preferment; and, unlike the capitals, they do not give to the district in return for usury a stately and permanent center, but only this ragged camp. It is a "parasitic Greek civilization"—minus the civilization.
"There we are then," said Carol. "The remedy? Is there any? Criticism, perhaps, for the beginning of the beginning. Oh, there's nothing that attacks the Tribal God Mediocrity that doesn't help a little . . . and probably there's nothing that helps very much. Perhaps some day the farmers will build and own their market–towns. (Think of the club they could have!) But I'm afraid I haven't any 'reform program.' Not any more! The trouble is spiritual, and no League or Party can enact a preference for gardens rather than dumping–grounds. . . . There's my confession. WELL?"
"In other words, all you want is perfection?"
"Yes! Why not?"
"How you hate this place! How can you expect to do anything with it if you haven't any sympathy?"
"But I have! And affection. Or else I wouldn't fume so. I've learned that Gopher Prairie isn't just an eruption on the prairie, as I thought first, but as large as New York. In New York I wouldn't know more than forty or fifty people, and I know that many here. Go on! Say what you're thinking."
"Well, my dear, if I DID take all your notions seriously, it would be pretty discouraging. Imagine how a person would feel, after working hard for years and helping to build up a nice town, to have you airily flit in and simply say 'Rotten!' Think that's fair?"
"Why not? It must be just as discouraging for the Gopher Prairieite to see Venice and make comparisons."
"It would not! I imagine gondolas are kind of nice to ride in, but we've got better bath–rooms! But—My dear, you're not the only person in this town who has done some thinking for herself, although (pardon my rudeness) I'm afraid you think so. I'll admit we lack some things. Maybe our theater isn't as good as shows in Paris. All right! I don't want to see any foreign culture suddenly forced on us—whether it's street–planning or table–manners or crazy communistic ideas."
Vida sketched what she termed "practical things that will make a happier and prettier town, but that do belong to our life, that actually are being done." Of the Thanatopsis Club she spoke; of the rest–room, the fight against mosquitos, the campaign for more gardens and shade–trees and sewers—matters not fantastic and nebulous and distant, but immediate and sure.
Carol's answer was fantastic and nebulous enough:
"Yes. . . . Yes. . . . I know. They're good. But if I could put through all those reforms at once, I'd still want startling, exotic things. Life is comfortable and clean enough here already. And so secure. What it needs is to be less secure, more eager. The civic improvements which I'd like the Thanatopsis to advocate are Strindberg plays, and classic dancers—exquisite legs beneath tulle—and (I can see him so clearly!) a thick, black–bearded, cynical Frenchman who would sit about and drink and sing opera and tell bawdy stories and laugh at our proprieties and quote Rabelais and not be ashamed to kiss my hand!"
"Huh! Not sure about the rest of it but I guess that's what you and all the other discontented young women really want: some stranger kissing your hand!" At Carol's gasp, the old squirrel–like Vida darted out and cried, "Oh, my dear, don't take that too seriously. I just meant—"
"I know. You just meant it. Go on. Be good for my soul. Isn't it funny: here we all are—me trying to be good for Gopher Prairie's soul, and Gopher Prairie trying to be good for my soul. What are my other sins?"
"Oh, there's plenty of them. Possibly some day we shall have your fat cynical Frenchman (horrible, sneering, tobacco–stained object, ruining his brains and his digestion with vile liquor!) but, thank heaven, for a while we'll manage to keep busy with our lawns and pavements! You see, these things really are coming! The Thanatopsis is getting somewhere. And you—" Her tone italicized the words—"to my great disappointment, are doing less, not more, than the people you laugh at! Sam Clark, on the school–board, is working for better school ventilation. Ella Stowbody (whose elocuting you always think is so absurd) has persuaded the railroad to share the expense of a parked space at the station, to do away with that vacant lot.
"You sneer so easily. I'm sorry, but I do think there's something essentially cheap in your attitude. Especially about religion.
"If you must know, you're not a sound reformer at all. You're an impossibilist. And you give up too easily. You gave up on the new city hall, the anti–fly campaign, club papers, the library–board, the dramatic association—just because we didn't graduate into Ibsen the very first thing. You want perfection all at once. Do you know what the finest thing you've done is—aside from bringing Hugh into the world? It was the help you gave Dr. Will during baby–welfare week. You didn't demand that each baby be a philosopher and artist before you weighed him, as you do with the rest of us.
"And now I'm afraid perhaps I'll hurt you. We're going to have a new schoolbuilding in this town—in just a few years—and we'll have it without one bit of help or interest from you!
"Professor Mott and I and some others have been dinging away at the moneyed men for years. We didn't call on you because you would never stand the pound–pound–pounding year after year without one bit of encouragement. And we've won! I've got the promise of everybody who counts that just as soon as war–conditions permit, they'll vote the bonds for the schoolhouse. And we'll have a wonderful building—lovely brown brick, with big windows, and agricultural and manual–training departments. When we get it, that'll be my answer to all your theories!"
"I'm glad. And I'm ashamed I haven't had any part in getting it. But—Please don't think I'm unsympathetic if I ask one question: Will the teachers in the hygienic new building go on informing the children that Persia is a yellow spot on the map, and 'Caesar' the title of a book of grammatical puzzles?"
Vida was indignant; Carol was apologetic; they talked for another hour, the eternal Mary and Martha—an immoralist Mary and a reformist Martha. It was Vida who conquered.
The fact that she had been left out of the campaign for the new schoolbuilding disconcerted Carol. She laid her dreams of perfection aside. When Vida asked her to take charge of a group of Camp Fire Girls, she obeyed, and had definite pleasure out of the Indian dances and ritual and costumes. She went more regularly to the Thanatopsis. With Vida as lieutenant and unofficial commander she campaigned for a village nurse to attend poor families, raised the fund herself, saw to it that the nurse was young and strong and amiable and intelligent.
Yet all the while she beheld the burly cynical Frenchman and the diaphanous dancers as clearly as the child sees its air–born playmates; she relished the Camp Fire Girls not because, in Vida's words, "this Scout training will help so much to make them Good Wives," but because she hoped that the Sioux dances would bring subversive color into their dinginess.
She helped Ella Stowbody to set out plants in the tiny triangular park at the railroad station; she squatted in the dirt, with a small curved trowel and the most decorous of gardening gauntlets; she talked to Ella about the public–spiritedness of fuchsias and cannas; and she felt that she was scrubbing a temple deserted by the gods and empty even of incense and the sound of chanting. Passengers looking from trains saw her as a village woman of fading prettiness, incorruptible virtue, and no abnormalities; the baggageman heard her say, "Oh yes, I do think it will be a good example for the children"; and all the while she saw herself running garlanded through the streets of Babylon.
Planting led her to botanizing. She never got much farther than recognizing the tiger lily and the wild rose, but she rediscovered Hugh. "What does the buttercup say, mummy?" he cried, his hand full of straggly grasses, his cheek gilded with pollen. She knelt to embrace him; she affirmed that he made life more than full; she was altogether reconciled . . . for an hour.
But she awoke at night to hovering death. She crept away from the hump of bedding that was Kennicott; tiptoed into the bathroom and, by the mirror in the door of the medicine–cabinet, examined her pallid face.
Wasn't she growing visibly older in ratio as Vida grew plumper and younger? Wasn't her nose sharper? Wasn't her neck granulated? She stared and choked. She was only thirty. But the five years since her marriage—had they not gone by as hastily and stupidly as though she had been under ether; would time not slink past till death? She pounded her fist on the cool enameled rim of the bathtub and raged mutely against the indifferent gods:
"I don't care! I won't endure it! They lie so—Vida and Will and Aunt Bessie—they tell me I ought to be satisfied with Hugh and a good home and planting seven nasturtiums in a station garden! I am I! When I die the world will be annihilated, as far as I'm concerned. I am I! I'm not content to leave the sea and the ivory towers to others. I want them for me! Damn Vida! Damn all of them! Do they think they can make me believe that a display of potatoes at Howland & Gould's is enough beauty and strangeness?"