In 1929, in Paris, I decided that the time had come to end The Little Review. Our mission was accomplished; contemporary art had “arrived”; for a hundred years, perhaps, the literary world would product only: repetition.
I didn’t want the Little Review to die a conventional death, so I discarded all the material that had been amassed for a Last Number and decided, instead, to ask the artists of the world what they were thinking and feeling about their lives and work. We drew up a questionnaire — ten simple but essential questions — and sent it out to all our contributors.
Those who responded included Richard Aldington, Ernest Hemingway, Marianne Moore, Jean Cocteau, Janet Flanner, and Joseph Stella. Others took the attitude of Djuna Barnes, who wrote, “I am sorry but the list of questions does not interest me to answer. Nor have I that respect for the public.”
Dorothy Richardson, however, provided a set of answers that, as might be expected, reflected her doggedly insistent individuality:
1. What should you most like to do, to know, to be? (In case you are not satisfied).
To build a cottage on a cliff. How to be perfectly in two places at once. Member of a world-association for broadcasting the goings-on of metaphors.
2. What wouldn’t you change places with any other human being?
Because I can’t separate future from present.
3. What do you look forward to?
Can’t separate future from present.
4. What do you fear most from the future?
Can’t separate future from present.
5. What has been the happiest moment of your life? The unhappiest? (If you care to tell).
A recurring moment. Another recurring moment.
6. What do you consider your weakest characteristic? Your strongest? What do you like most about yourself? Dislike most?
Lack of concentration. Ability to concentrate. A certain changelessness. Superficiality.
7. What things do you really like? Dislike? (Nature, people, ideas, objects, etc. Answer in a phrase or a page, as you will).
Dancing, an English valley in mid-May an hour before sunset, sun behind seer. Seagulls high in sunlight. Shafts of light. Most people under the age of three. Beautiful women. Ugly ones. Such hippo-hided men as guess they are half-truths. Most Irishmen. Synthesis.
Line engravings. Gothic. Daumier. Sisley. Blake. Brzeska. Alan Odle. Rossetti. Dumas pere. Balzac. Jane Austen. Hugo. Andre Gide. Wilde. The books Osbert Sitwell will write, and After [Before] the Bombardment. The plays Noel Coward will write between forty-five and sixty.
The cinema. Cafes. Any street. Any garden. Mornings. Sundays. Brown bread and Cornish butter. Soap. The cinema. Onions. Split greengages. Cigars. Berkshire bacon. The cinema. Munich Lager. Conversation. Dry champagne. Planter’s punch. Gilbert and Sullivan. Bach. Antheil. Bach. Wagner. Beethoven. Beethoven. Beethoven. Bach. Bach. The cinema. Quaker meetings.
Villas. Flats. Bungalows. Lapdogs. Diamonds. The sight of a moist-ended cigarette, of anyone lighting a cigarette in instead of above a flame, of anyone tapping off ash before it is ready to fall. Archness. White china and glass-ware. Satin. Plus-fours. Marcel waves. Trousers. Sinuosity. Aquilinity. Dogmatic eccentricity. North London. Burne Jones. Sound and Colour in cinema. The idea that everything has an evolutionary history.
8. What is your attitude toward art today?
Regret on behalf of literature in so far as it allows the conjectures of science to stand for thought and of “art” in so far as it is slick, clever, facile and self-conscious.
9. What is your world view? (Are you a reasonable being in a reasonable scheme?)
That humanity is the irreducible minimum of life, and affirms it by denying the existence anywhere in “life” of anything corresponding to what it finds in itself.
10. Why do you go on living?
Because I only just begin to see how to begin to be fit to live.
About the time I was well into reading through Dorothy Richardson’s Pilgrimage a couple of months ago, I discovered that Kate Macdonald, Visiting Fellow at the Department of English Literature at the University of Reading and fellow Brussels expat, was also working through the series and posting about it on her blog. So I asked if she would be willing to undertake a dialogue about the experience and our respective thoughts on the work as seen from a distance of nearly a hundred years and in the context of the literature of its time and since, and she agreed most generously. The following is being posted simultaneously to our blogs, in hopes that one of us might inspire other intrepid readers to discover the fascinations (and frustrations) of Pilgrimage.
Brad: Congratulations on finishing Pilgrimage! It’s a happy coincidence that we both chose to tackle Dorothy Richardson’s magnum opus at the same time, since Pilgrimage is certainly a work that, once read in its entirety, one feels compelled to talk about with others. And given its relative neglect, there aren’t a lot of other readers who’ve made it through all thirteen novels.
With a work of this magnitude, there is an enormous number of possible topics to discuss–starting with the question of how to refer to it: Is it one novel in thirteen “chapters,” as Richardson sometimes referred to it? Is it thirteen novels linked through a common narrative? Is it in fact a novel or fictionalized autobiography? But lest we get bogged down counting angels on a pin, let’s start with a basic question: what was your experience of reading Pilgrimage?
For me, it was an endeavor that consumed a large share of my time and attention over the course of a month or so. I chose to read the 2,000-plus pages straight through and set myself a quota of pages to complete each day. As Richardson writes in a highly impressionistic style that often takes liberties with time and narrative continuity, I found it challenging as I sat at the dining room table, pencil in hand, and with George Thomson’s Reader’s Guide nearby to help explain the many glancing and cryptic references in the text.
On the other hand, I found it profoundly illuminating to spend so much time looking at the world through the eyes of a woman who dedicated herself so utterly to understanding her own thoughts, experiences, and emotions. I’ve been exclusively reading the works of women writers for the last year or so, but nothing else I’ve read in that time was so immersive and so forcefully different from a male perspective. And yet, though Richardson is at times almost strident in her feminism, in the end, I think what distinguishes Pilgrimage is its dedication to the importance of individual identity. I found its emphasis on making–and accepting the consequences of–one’s own choices very contemporary.
How did it seem from your side of the gender divide?
Kate: That’s a very disciplined approach! I let the structure of the novels, and the edition I was using (the 1938 4-volume Cresset press) dictiate how I read the sequence. When I finished a novel (and sometimes when I’d stopped for the night, still with chapters to get through), I wrote it up in my reading diary. This was essential: I could not have recalled much of the plot, the events, my responses and my unfolding thoughts about her writing, without recording as much as I could along the way. Once I’d fnished reading a novel, I sometimes went straight onto the next one, but I also often took a break and read some science fiction, or a novel I needed to review.
I found Miriam a demanding narrative voice, and don’t like her very much, but her London life resonated very strongly with me. I agree with you about the immersive power of the reading experience in that respect. I too (I think I’ve already said this in my earlier blog about Backwater and Honeycomb) was a young woman earning my own living in my twenties, alone in London, with not many friends, but revelling passionately in the freedom and opportunities for finding out what I liked to do and who I wanted to be. I spent a lot of time in and around Bloomsbury, as I was reading for my PhD at University College London, so I know the ‘Tansley Street’ and Euston areas well. All her midnight wanderings and long walks, and her dingy rooms and uncongenial neighbours: been there, done that too.
I found Richardson’s feminism less strident than you. I was very aware (because I’m a book historian) that DR was writing these novels as historical accounts, and so although Miriam was discovering feminism, and suffragism, for DR these issues were old hat when the novels they appeared in were published. (Some) women received the vote in 1919, when only the second or third novel was published, so when Amabel was in prison for militant suffragism, her first readers were in the 1930s, and about to receive full suffrage for all women. But at the same time, these novels were probaby among the first historical accounts of the very recent advances in feminist history (as opposed to the suffrage fiction published at the time of the Suffrage campaigns), so they were powerful even for their first readers.
I didn’t have the Readers’ Guide (until you lent it to me much later), so I wasn’t able to check things as i read. Though I did some research online to sort out Richardson’s connection to H G Wells. It was obvious when Hypo Wilson appeared that he was Wells: such an opinionated, obnoxious little man. (Though I enjoy his fiction greatly, had I ever met him I would have slapped him for his condescending philandering and preying on young women.) I was content to absorb the novels’ characters and settings as probably based on Richardson’s own life, but it wasn’t important for me to find out the ‘real’ source, because these are novels, not autobiography. I was determined to read them as fiction.
Which produces my question: did you read these novels as conventional, linear realist fiction, in which a plot and characters are constructed and arranged to produce what we in the trade call ‘rising and falling action’, ie a simulation of tragedy, or any other kind of story, that is tidily contained within the novel’s beginning and end? Or were you able to read the texts more impressionistically, to follow her ‘stream of consciousness’ experiment? (Thank you, May Sinclair, for that genius descriptive term.) I ask because I don’t think many of the Pilgrimage novels are a success as a pure stream of consciousness, as with (the inevitable) Mrs Dalloway, or as a slice of unplotted, no beginning-and-end life, as in Sylvia Townsend Warner’s The Corner That Held Them.
Brad: I didn’t read Pilgrimage as conventional linear fiction, or at least that wasn’t the way I perceived the novels. To me, the story is far less about what happens to Miriam than about how her understanding of herself develops. Richardson clearly found herself by far the most fascinating character in her own story, which is probably one reason why Miriam isn’t fiction’s most likeable character.
I’d have to agree with you that Pilgrimage isn’t purely a stream of consciousness narrative. It’s really more of a hybrid, a mix of two different generations of fiction, if you will. Don’t forget that the writer who most influenced Richardson was Henry James (remember Miriam’s revery over The Ambassadors in the early part of The Trap?). So throughout the books, the style shifts back and forth from interior monologue to closely (at times microscopically) observed social intercourse: Richardson puts us inside Miriam’s head, then sets aside and recounts the scene from the perspective of a detached observer. Not an omniscient observer–at least I don’t recall that she ever tries to get inside the thoughts of any other character.
When I described Richardson’s feminism as strident, I wasn’t referring to feminism as a movement in any political sense, so perhaps my use of the word was incorrect. What I meant was that Richardson is emphatically of the view that men are relatively unthinking, unobservant, and unperceptive lunks who have done a pretty poor job of organizing and running the world. Now, having raised two sons and one daughter, I’ll admit that there’s some truth to that, but as Pilgrimage progresses, you’ll find statements to that effect being made over and over, to the point that it does get somewhat tiresome.
What never got old for me were the wonderful passages about life in London, the life in the streets and the cafes, the light on the rooftops, the bustle of crowds on the sidewalks, the shop windows and omnibuses. You could say that Miriam’s most passionate relationship is with the city itself–I think she says something to that effect in one of the later books (Dawn’s Left Hand?). All the lyrical passages about London collected together would add up to a work of a hundred pages or more, and they certainly had the effect for me of leavening what might easily have become a monotonous string of long stays inside Miriam’s head. I love visiting and walking through the streets of London, and it was a pleasure to imagine Regent Street, Oxford Street, and Bloomsbury from a hundred years ago as channeled through Richardson’s prose.
This leads me, though, to a question I told you I wanted to discuss–namely, how should Pilgrimage be approached, if there is any hope for it to regain a place of greater recognition among the literature of its time? Even when the authoritative edition emerges over the course of the next decade or so, most readers won’t be willing to take on the task of reading through all 13 novels. The easy answer is to say, read Pointed Roofs and keep going if you feel like it. It’s not the book I’d choose as an introduction, though. My vote would probably be for The Tunnel. But as one who teaches literature as a profession, how would you approach it? Or would you say that it doesn’t quite rate a spot on the syllabus? (There are plenty who’ve assessed Pilgrimage as an impressive but ultimately minor work.)
Kate: The close-gripped focus on Miriam and her life, her perspective, her view of the world didn’t seem to get annoying for me, despite her personality being aggravating. I liked the consistency, and I liked trying to see pst her point of view to think about how her behaviour might have seemed to others, like Mrs Philips or Dr Densley. The confusion I felt as she left each (what seemed to me to be) perfectly reasonable situation or relationship, again and again, was me putting myself in her situation (so that’s a sign of good fiction-writing). I had to respond to that to ask why Miriam had taken each action, eg to ask myself questions about her character and motivations. By making the narrative so completely Miriam’s, DR was making the reader observe her more closely than we might have done if other perspectives had been available.
I’d forgotten the Henry James elements, and I agree. I don’t particularly like reading James, so perhaps the more Jamesian parts of Pilgrimage may be where I did a little skim-reading….
I think DR does draw some fairly enlightened male characters: Dr Densley and Mr Hancock seem sensitive and considerate human beings, and Michael Shatov puts up with Miriam for way longer than I could have done. But the system (political, social, economic, educational) was entirely directed at and for men, so that’s what she was rightly railing against. And there was no sign of change, which would explain why the subject is returned to again and again in successive novels.
The London parts are wonderful for a Londoner! (Anyone who’s lived in London for a few years is a Londoner.) Even though the buildings and street patterns have changed after wars and demolition, what she writes about is still there, which is lovely.
How should Pilgrimage be approached for teaching? The Dorothy Richardson Project will be doing something about that now, since they have UK academic funding, and their website has finally been updated (http://dorothyrichardson.org/), and the Dorothy Richardson Editions and Letters will be published by Oxford University Press between now and 2020, so the basic resources will be there for students to use. Teaching it now is easy enough using e-editions (although I loathe them, students like them). I would start with Oberland as a standalone example of Richardson writing, and because the novel is relatively unconnected to any of the others, to need extensive explanations and catch-up briefings. It’s also short, and about a very appealing, recognisable subject (holiday! Learning to sledge in a long skirt! Flirting with new people!). Its attention to introspection and details is just as strong as in other novels, and the narrative voice works in the same way.
If I were teaching a seminar on Richardson and other modernist authors, where we had to work on three or four novels for each author, I’d also use Backwater and Honeycomb as a pair, since they make a strong contrast, they show Miriam’s character in many different ways, they raise questions about women’s education and careers, about inhabiting spaces not one’s own, about resisting external pressures and corruption. Lots of talk about and get students working on in there. The Tunnel is VERY long, which is a negative (but did that ever stop Ulysses being taught?), but I can see lots of positives: an excellent ‘London’ novel (often teaching by theme is more interesting than teaching by chronology or by genre), very good for modernist style and the development of s-of-c; good for the sociology of the period (women in work, women sharing rooms, the boarding-house economy, illness and health). It also has the immortal (or, rather, not immortal, but still) Miss Dear, who is a parasitic monster the like of which I have never encountered before.
I do think Pilgrimage should be on the syllabus, if only for students to know that it exists, and what it represents as a woman’s literary endeavour and as a monumental modernist work. The individual novels should be taught, because they (some more than others) are significant works of literature, and there are precious few woman modernist authors taught apart from the inevitable V Woolf, and DR predates her considerably.
My question now: I’ve often wondered whether London’s attraction as a setting in fiction of the past 2 centuries or so depends on its familiarity. If DR has set these novels in Birmingham, or Glasgow, or another large and successful British city, would they have the same appeal to those who don’t know the cities? I can’t quite work out where the Londonness of the novels comes from, and how important it is to Miriam’s story. The contrast of city versus the country and suburbs is very important, but why London?
Brad: The release of Pilgrimage in authoritative editions from the OUP should go a long way toward restoring Richardson’s status in the academic community, and I can only hope that a certain amount of publicity in the press will accompany it. But I suspect many readers will still be put off at the prospect of scaling its massive rock face. Oberland is an interesting choice as a point of entry–as you remarked in an earlier email, it’s something of an anomaly within the overall context of Pilgrimage. I also thought it was the most Jamesian of the lot. (I’m not a great fan of James, either, but more because my life doesn’t offer sufficient time and energy to give his work the level of focus I think it demands–at least not at the moment.)
I am a great lover of novels set in big cities, but I’m not sure the actual choice of city always makes a difference. I loved John McIntyre’s Steps Going Down, for example, which is set in Philadelphia, but it could just as easily have been set in a dozen other US cities or in an entirely fictional one. Still, for some countries, there is one city in particular that is such a focal point that any other choice turns the novel into a regional work: London for the UK, Dublin for Ireland, Paris for France, Rome for Italy, Madrid for Spain, and, yes, New York City for the US.
In the case of Pilgrimage, London had to be the setting merely because Miriam’s story is so closely based on Richardson’s own. It certainly helps to make the series more accessible to a wider audience than if she had chosen, say, Glasgow or Manchester. London was where the Fabians were founded and thrived, where there was a strong current of foreign influences as one of the great global cities of its time and capitol of the Empire, and where a wide variety of cultural and religious activities could be found. If you think of a contemporary novel from her time set in a city outside London — one of Arnold Bennett’s for example — there is always a sense that whatever is going on, the really big, important things are happening in London.
I’m glad to hear that you would put Pilgrimage, at least in part, on the syllabus, particularly to broaden the coverage of women writers beyond Woolf. Woolf has come to dominate the place of women writers in the first half of the 20th century to a point that almost everyone of her peers is unfairly ranked as second-classers as a result. And, in some ways, I think Pilgrimage stands a better chance of finding sympathetic readers among female students, in particular, since her protagonist is an independent and working woman, which was such a rarity in literature of the time and yet such a commonplace of our world today. There aren’t a lot of Clarissa Dalloways walking around London today, but the tubes and busses are full of Miriam Hendersons.
One question you raised when we were considering this dialogue was: Do the novels in Pilgrimage bear any resemblance to other novels being published at the time? When Pointed Roofs came out, it was immediately remarked upon as a work of some novelty, but by the time Dimple Hill and the first four-volume editions came out (1938), a whole generation of modernistic literature, much of it considerably more experimental and challenging, had been published and read. We know from Richardson’s own correspondence that she was an active reader and kept up with much of what was being written. Do you sense that she was influenced in any way by the changes in literature? Or did she just stubbornly stick to the furrow she began plowing in 1915?
Kate: I’ve been doing some research on women writers of this period, as it happens, so this is something I have data for. Contemporary and present-day critics interested in women’s writing of DR’s period write about these authors, as well as Woolf and Richardson: Rose Allatini, Edith Bagnold, Mrs Baillie-Reynolds, Stella Benson, Mary Borden, Phyllis Bottome, Lettice Cooper, Clemence Dane, E M Delafield, Ethel M Dell, Mary Fulton, Constance Holme, Winifred Holtby, Violet Hunt, Storm Jameson, Sheila Kaye-Smith, Margaret Kennedy, Rosamond Lehmann, Rose Macaulay, Viola Meynell, Hope Mirrlees, Eleanor Mordaunt, Baroness Orczy, Amber Reeves, Vita Sackville-West, Dorothy L Sayers, Ethel Sidgwick, May Sinclair, Cynthia Stockley, Rebecca West and E H Young. Obviously loads of male authors were active at this time too, but they are more easily looked up in the canonical sources. Of the women authors that I have read working in DR’s period, I’d say Mary Borden’s work was closer to DR’s in terms of the emerging technique of stream of consciousness, and Stella Benson’s in terms of writing about London as an experience rather than as a setting. I think also that once DR had got Miriam going, she stayed with that style because it suited what she wanted to say and do. There are fluctuations, obviously: the novels as a single creative stream have ebbs and flows of more modernist, less modernist, more realist, more novelettish, even. The Jamesian moments are like quicksand.
Better critics than I have already spent a lot of time discussing DR, and I not an expert by any means, I just know the period well. Kristin Bluemel, Gloria Fromm and George Thomson are the scholarly names to read, while waiting for the DR project to get underway. Their bibliography is also useful for further investigation.
My question for you: I’ve been thinking about how DR expected her reader to read these novels. They are unrelentingly personal, interior, single-perspective: there is no omniscient third-person narrator to give useful and helpful background details, nor is there a coherent cumulative list of dramatis personae. By the time of The Tunnel Miriam is no longer focused on her sisters, and her mother is dead (which we have to infer), her father simply disappears for several novels. Her perspective is written as tunnel vision, a beam of light on her world that doesn’t record anything that was happening elsewhere. This is part of the modernist technique, I assume, to get away from the conventional realist novel and only focus on what was important to one character. How did reading this technique feel to you, I know I was struggling between two ‘modes’ of reading, if you like: absorbing the single-directional Miriam-perspective as DR intended, but also querulously grumbling that I wanted to read the novels as if they were Victorian or Edwardian sagas; to know the continuing stories of Sarah, Eve, Harriett, the Philips family that we re-encounter in Interim, all the people that Miriam meets and rushes past, as if they’re leaves blown away in the wind of her high-speed velocity. DR makes no concession for that need the reader will feel, except for a few very late catch-up remarks much later in the sequence.
Brad: I actually enjoyed DR’s “unrelentingly personal, interior, single-perspective,” perhaps because it seemed more “exterior” than other works based in an interior monologue. When Miriam sits by herself in her room and reflects, her window is open and she’s taking in the world outside, where the feeling from many other books using the technique is one of having to live inside the narrator’s head–with the windows shut, the door locked, and maybe even the lights out.
It’s absolutely true that what DR sacrificed in her pursuit of this one very focused objective was a huge amount of the context one would expect from a conventional novel. Contrast, for example, the family in Rebecca West’s series that started with The Fountain Overflows. Here the sisters all have lives, experiences, and come and go in a fairly predictable manner, so that at the end of the series the reader can, essentially, tot up the status of the original cast. Whereas in Pilgrimage–to take the most blatant example–the manner in which the suicide of Miriam’s mother is conveyed is so indirect and glancing that more than a few readers have finished Honeycomb without a clue to what actually happened.
Which is probably why the ending of the series, the last few pages of March Moonlight, do seem so out of keeping with the rest of the work. There is just enough tying up of loose threads that it comes off as more conventional than anything the reader has come to expect.
For me, there is something quite refreshing in DR’s willingness to let characters step away and disappear. It reminds me of the experience of watching Monty Python when the series first came on in the 1970s. When the Python crew found that a sketch wasn’t working, they simply cut to something else. This was so liberating after years of watching sketch comedy shows where the conventional form, which demanded an ending that provided some dramatic closure or a punch line, forced the actors and writers to carry on to some painfully awkward and unfunny endings.
It may have also been the right decision in terms of her own ability as a writer. I honestly think she could be a better writer in sticking to her monomaniacal individualism than if she had tried to conform more closely to existing narrative conventions. I probably am somewhat biased in thinking that it takes a exceptional talent to create a work of striking originality while staying within the bounds of a conventional form, and that sometimes the abandonment of form helps a writer overcome her own limitations as much as it enables her artistic aims. I’m not sure DR’s work would be quite so memorable and distinctive if she had tried, say, to follow scrupulously the example of Henry James. Given a choice, I’d take any volume of Pilgrimage over one of H. G. Well’s conventional novels (Ann Veronica? The Passionate Friends?)–or even, for pure reading pleasure, one of James’.
But then I don’t really agree with the view, which Thomas Staley and some others have proposed, that each of the books in Pilgrimage should be viewed as a complete and independent novel outside of the context of the series. That might be the only way to introduce students to Richardson’s work, but I don’t think it does justice to her accomplishment. She truly committed her life to reinterpreting and transforming her own life through a continuous narrative centered on a fictional counterpart. Once she set out on this path, she really abandoned the possibility of other works. As long as she had the energy, she worked on Pilgrimage. The fact that it was incomplete when she died was, to me, inevitable. Could she really have set it aside and written a 200-page satirical novel? Or a play? Or a romance? I can’t fit any of those possibilities with what I’ve learned of Richardson’s life and character.
Which is why, in trying to reach my own summary assessment of Pilgrimage, I have to put it in something of a category of its own, or perhaps a category by In Search of Lost Time and possibly a few other works one could call “life-long narratives.” It is fiction, and it is, technically, a form of autobiography, but both labels are inexact fits. The term roman-fleuve, taken literally, might be more accurate, since the story flows on from book to book like a river–but, like a river, without precise borders between stages. It’s kind of Michael Apted’s Up series of films, which are individual documentaries but so much more when seen as a series, as a whole bundle of “life-long narratives.” Few writers have the resources or take the opportunity to stick with a work over the course of decades, as Richardson did. And yes, the result is massive and intimidating and, at times, frustrating. But also immersive and illuminating and rewarding. So whatever label you choose to apply, I think you’d agree that Pilgrimage is a monumental accomplishment absolutely worthy of acclaim, endless study, and appreciation by anyone who loves remarkable writing.
Kate: I agree completely that DR’s ‘interiority’ is completely about what Miriam is experiencing through her senses: it is not about her internal agonies. The world really matters to her, whereas in other modernist works the exterior world is occluded by the size of the narrator’s ego. I also agree that March Moonlight is a sad falling-off of quality and tone. It really does feel as if she had forgotten how she produced the fierce focus of the earlier books: but it’s an unrevised draft, I think, not a final novel, and published after she died, so it wouldn’t be fair to judge DR on that. However, its existence does suggest that DR could have written a competent realist novel in the conventional way, had she wanted to. Its a hybrid.
I do try to read Wells’ novels when I stumble across old editions: about to start Marriage, which should be a hoot, considering his actions and views on the subject. His personality and convincement that he was right, suffuse his writing. Its not possible to know if the same happens with DR, because she didn’t make a living forcing her opinions on the world the way that Wells did: his novels are just extensions of his personality and his times, whereas hers are creative accomplishments of technique and perspective, far less bound to the period in which she was living. Perhaps that is what makes them feel so outside historical time, they simply aren’t concerned with the social environment of Miriam’s day, but with Miriam’s own growth.
DR’s willingness to allow characters to disappear and for scenes to end without conventional resolution is one of the most revolutionary techniques that she introduced. Narrative unity is abandoned completely, and it is so refreshing. She mimics real life perfectly in that respect, because the effect is a result of Miriam’s lack of knowledge about the future, she cannot know that X will reappear in two books’ time, or that she will never see Y again. Roman-fleuve seems about right to me.
I’m sure that we could keep going with this dialogue for many more pages, particularly if we rolled up our sleeves and dove into a volume-by-volume analysis. As it is, we may well have exhausted the patience of all but the most intrepid readers. But I have no doubt that we would both agree on two points: first, that reading Dorothy Richardson’s Pilgrimage is a large investment in time and attention that richly rewards any reader who undertakes a serious effort to work through the series; and second, that it’s a book that makes you want to seek out other people who’ve read it, so you can have a chance like this to exchange thoughts and help process that experiences into some meaningful form and refine your own understanding of its meaning and significance.
… I asked her, myself considering it for the first time, to imagine herself spending her life in a village, amongst people all known to her and many of them her relatives; to picture the experience accumulated in the consciousness of a village child, even before school pumps in its supply of easily forgotten knowledge of the business of birth and death, sudden sickness, insanity, the relentless slow progress of every kind of incurable disease, of infirmity and senility, with the exhaustive knowledge of all these things acquired in a village lifetime; to remember that in ‘a sleepy village where nothing happens,’ crime and cruelty, kindness and joy and sorrow go their way under the highest white light of publicity known to mankind. And then to imagine falling into a richly experienced, preoccupied village consciousness whose every day brings a fresh event somewhere in the huge family, even the simplest of questions, even a demand for the way to the next village, to the inquirer only an imaginary destination, the momentary halting-place of his will-o’-the-wisp, but for the local man a storehouse of memories and the scene of current events through whose crowding presences, while with vacuous, expert eye he sums the stranger up, he must thrust his way to the desired information….
From March Moonlight, by Dorothy Richardson Published in the 1967 collected edition of Pilgrimage
For nearly 30 years, Dimple Hill (Amazon) was the last chapter in Dorothy Richardson’s novel series, Pilgrimage.
That was not Richardson’s plan. Even as the 1938 collected edition of Pilgrimage was being distributed by J. W. Dent in the U. K. and Alfred A. Knopf in the U. S., she was continuing to write, still planning to add further chapters to the work. But as the saying goes, life is what gets in our way as we’re making other plans. By 1938, Richardson was in her sixties, and she and her husband, the artist Alan Odle, spent their lives shuttling between cheap lodgings in Cornwall and London, getting by on almost no money, going without heat at times, skipping meals, fighting colds that hung around for months, and consuming most of their energy just getting through their days.
In her correspondence (published in the excellent Windows on Modernism: Selected Letters of Dorothy Richardson (1998), Richardson mentions working on the book once in 1939. The next mention comes in 1943, when she writes to her friend Bryher that “Since my break-down eight years ago I’ve been slower than ever…. [I] don’t care a hoot whether or no I ever write another word. In 1944, she writes of “my recently hauled forth Pilgrimage ms. put away nearly five years ago.” In 1945, she complains that “present conditions & lack of domestic help … have permitted me to write, in six years, half a book….” In 1948, she tells Bryher, “I’ve written a few lines of Pil….” Two years later, she writes that “Whenever possible, my morning includes the putting together of a few lines of the new vol.” To the novelist Claude Houghton in early 1952, she wrote, “I still add scraps, when poss., to another volume.” In November, she wrote Bryher that “The second half of the book goes more & more slowly, the days when I can manage any writing beyond dealing, usually belatedly, with my ever-increasing correspondence.”
March Moonlight is, therefore, an awkward book. It was assembled from papers found when Richardson died in 1957 and published as the last chapter in the four-volume collected edition of Pilgrimage released by Dent and Knopf in 1967. Though by far the shortest book in the series, it covers the longest span of time — from 1909 to 1912 (based on the sketchy temporal milestones provided in the book). Three sections of the book were published under the title of “Work in Progress” in several issues of the journal Life and Letters Today, which was owned by Bryher, between 1944 and 1946.
In his introduction to the 1967 J. W. Dent collected edition of Pilgrimage, Walter Allen called March Moonlight “a coda … the rounding off and summation of all that has gone before.” I think that credits too much intent to what clearly is an assembly of parts rather than a finished work. Chapter One of March Moonlight is somewhat anomalous, not only based in Switzerland, away from the setting of the rest of the book, but written in the first person. There is a genuine coherence of narrative and style in Chapters Two through Nine, as Miriam shifts between family and friends in London and the farm at Dimple Hill, and, as George Thomson details in his careful chronological explication in A Reader’s Guide to Dorothy Richardson’s “Pilgrimage” (which is an invaluable aid to unraveling the often mystifying use of time and flashbacks in Pilgrimage, fits fairly neatly within a space of six months, from April to October 1909. But Chapter Ten is closer to an outline of future work: set two or possibly three years later, and blasting through a half-dozen dramatic highlights in the space of eight pages.
The book opens with an extended flashback describing a visit Miriam made to Switzerland in “the winter of ’08-’09,” as guest of Miss Lonsdale, a retired English school teacher. The memories are stirred by a letter from Jean, a Scottish woman she became friends with during the visit (Jean refers to Miriam as “Dick,” one of the many references a reader is likely to miss without Thomson’s guide at hand). Jean is deeply religious, and during Miriam’s stay it becomes obvious to her that Jean is infatuated (at least in a spiritual sense) with an Anglican bishop vacationing at the resort. Though the two never discuss religion, Miriam does decide she has “a preference for living, if ever circumstances should compel the choice, with even the most hypocritically sanctimonious pietists, flopping to their knees on every possible occasion … than with even the most enchanted and enchanting humanists.” As with the Quakers in Dimple Hill, Miriam finds great sympathy with the quiet nature of this religious woman: “Out intermittent silences, rather than tension-creating searches for fresh material, were fragments of a shared eternity….”
This flashback occurs to Miriam as she sits in the backyard of her sister Sally’s house in suburban London, and Chapter Two, which returns to the present and third person, is certainly the most conventionally domestic in all of Pilgrimage, with Miriam joking with her niece and nephew and observing her sister’s care for all the conventional proprieties and mundane household concerns. This theme continues in Chapter Three, where she moves on to a visit to her friends Michael and Amabel, now married and preparing to move to their own house. “Marriage is awful,” Amabel confesses to Miriam. Miriam sees that “the absence in their daily life of a common heritage” (he is a Russian Jew, she is a passionately feminist Frenchwoman) makes “the state of these two the worst of all.” “Be glad,” Amabel tells her, “that you can go away.”
Miriam is happy to return from London to the Roscorla’s farm at Dimple Hill. As she waits for her train, she thinks, “Last year this station had meant just the end of the journey towards an unknown refuge. Today it is the gateway to Paradise.” Though she is benefiting from a gift from her friend from Oberland, Mrs. Harcourt, intended to help Miriam set herself up again in London, she plans to use the money to allow her “to stay where I can live on almost nothing, and am going to write.” “To write is to forsake life,” she acknowledges, but she has come to see that this is the only choice that works for her.
Paradise never lasts, however. Rachel Mary, the Roscorla sister and housekeeper, tells Miriam that she will be away for much of the summer visiting a distant brother, and that, as a consequence, Miriam will not be able to stay. With few options, Miriam settles on taking a room at the Young Women’s Bible Association (Richardson’s fictional counterpart of the YWCA) house in St. John’s Wood in London. And even though she returns to Dimple Hill in September, the stay is short-lived.
She learns that the Roscorlas have agreed to provide refuge for Charles Ducorroy, a former French monk who has decided to leave the Church and needs time to regain a sense of himself. Able to speak French, Miriam naturally spends a great deal of time in conversation with Ducorroy, who proceeds to fall in love with her. Ever a believer that honesty is the best policy, though, Miriam feels she has to tell him about her affair with Hypo Wilson and the miscarriage. Ducorroy rejects her, then has second thoughts, but not before Miriam is informed that her room at the Roscorlas’ will not be available again due to redecorating (hard as it is to believe that a poor Quaker farm family would redecorate).
So once again Miriam returns to London, this time taking a room at a Bloomsbury boarding house run by a Mrs. Gay. There she meets a scarecrow-like figure, an artist named Mr. Noble, for who she feels an immediate sense of … well, not attraction so much as, perhaps, protectionism. Mr. Noble is Richardson’s counterpart for her own husband, Alan Odle, whom she meant in just such circumstances. And seconds later, it’s all over.
Bear in mind that what I described in the last three paragraphs takes up barely 30 pages in March Moonlight. This is not Richardson’s typical closely-observed, slowly revealed style but a break-neck sprint for the finish. It’s generally assumed that Richardson meant for Pilgrimage to end with Miriam’s equivalent of her own meeting with Alan Odle, and these last pages do appear to be a set of fragments thrown together to get to this point rather than to provide a coherent narrative.
Is March Moonlight the end of Pilgrimage that Richardson intended? It seems clear that Richardson intended to write more. As late as 1952, she wrote Bryher that “I hope to survive long enough to finish the present vol [March Moonlight]. There were to have been four, but war-time demands put them out of the questions, & post-war conditions, though differently, are hardly less exacting.” George Thomson argues in his Reader’s Guide that Richardson’s idea was to produce “a Volume V comprising Dimple Hill, March Moonlight and two or three further books.” From an artistic standpoint, this makes some sense, as Clear Horizon brought Miriam’s London period to an end, while Dimple Hill and March Moonlight move her forward into a period like that of Richardson’s early years as a writer, living in different places on almost nothing and establishing herself as a writer.
I’ve purchased several of the major works of Richardson scholarship to help guide me through Pilgrimage, which is, as Thomson writes in A Reader’s Guide, “a compressed & fragmented narrative,” “an exactingly selective narrative,” and “a demanding narrative.” I’ve also gone through the issues of Pilgrimages: The Journal of Dorothy Richardson Studies on the Dorothy Richardson Society website. I’m struck by how little information there is available on the process of assembling March Moonlight and the 1967 collected edition, so it’s difficult for me to do much more than speculate. But it seems clear to me that one can only view it — and consequently, Pilgrimage itself, as an unfinished work.
I’m planning to publish a conversation with Kate Macdonald about our respective journeys through Pilgrimage when she finishes it, and one of the questions I’ve already thrown out for consideration is whether Richardson set for herself what was, effectively, an impossible artistic task: that of writing a work so carefully considered and closely examined that it could never be finished — at least not within the meager economic means and hard-scrabble life she lived with Alan Odle. I think this has a lot to do with the subsequent neglect of Pilgrimage: we have an inherent bias toward books that are complete, that have a clear beginning, middle, and end, that reflect, if you will, a complete artistic conception and design. Just the idea of a 2,000-page novel that is ultimately unfinished is probably enough to put off all but a tiny number of readers, and also kills its chances of being widely taught or written about.
Which is a true shame. Pilgrimage is easily the best, most involving, most thought-provoking, and most memorable work I’ve read in years. Reading it has been one of the most rewarding journeys I’ve taken in my life.
March Moonlight, published in Pilgrimage, a 4-volume set, released by: London: J. W. Dent & Cresset Press, 1938 New York: Alfred A. Knopf, 1938
Twenty-four years after launching Pilgrimage with Pointed Roofs, Dorothy Richardson found herself struggling to progress with its twelfth volume, Dimple Hill (Amazon). The sales of her books had dwindled into the hundreds with each succeeding volume. Over sixty, she was thirty years away from the experiences she was trying to recreate through her fictional counterpart, Miriam Henderson.
Yet Dimple Hill manages to be something of a new beginning for both author and character. Miriam literally packs a new set of bags, buying a glossy new cabin-trunk and a hat box, “incredible symbols of freedon,” before she sets out from London. She starts out on her rest vacation with a week with Grace and Florence Broom, the sisters she first met at Wordsworth House school in Backwater, whose home has always represented something of a sanctuary of happiness and acceptance for Miriam. They visit Chichester Cathedral, and although Miriam still resists any conciliation with the Anglican church, she finds herself relaxing, giving in to the luxury of an undefined time ahead of her, even saying to Florence, “I’m never going to think any more.”
Quickly, though, life as an itinerant guest, wandering from friend to friend, staying a week here, a week there, pales, and she searches to find a place where she can remain for a much longer time. Fortunately, her friend Michael Shatov recommends the Roscorlas, a Quaker family whose farm, Dimple Hill, lies just a few miles from the coast in East Sussex. There, they keep orchards, grape vines, vegetable plots, and an herb garden, and have a spare room they let to boarders.
The Roscorlas take in Miriam on the assumption that she has suffered some kind of emotional breakdown and will need a long period of quiet recovery. She soon comes to love the beauty and peace of the country around Dimple Hill, spending hours reading under a great tree that spreads a gentle shadow over the lawn behind the farmhouse and walking through the fields and along the lanes. She finds herself marveling at the taste of fresh food from the farm: “Long ago, before she had learned that fod could be a substance indifferently consumed to keep life going, its flavour had had this assaulting power, taken for granted…. For a moment, with the first shock of perception, she had indeed felt that even in a potato grown upon their happy land some special virtue must reside.”
But even more than the landscape, the soft-spoken grace of the Roscorlas, who often sit together in silence after supper:
In place of the sense of loss oppressing the air when silence descends at last upon a talking group and its members, fallen apart, deprived of the magnetic stream, realize each other as single individuals, lessened and variously pathetic or in some way, for all their charm, offensive, there was a sense of recovery, of return to a common possession, the richer for having been temporarily forgotten.
Miriam finds something to like and admire in each member of the family. Richard, the strong, handsome older brother who runs the farm, has an air of self-confidence grounded in ability that contrasts with the blustering front of Hypo Wilson and other men she encountered in the city, and she is somewhat attracted to him. But both she and Richard are too reserved for anything to come of it. Alfred, the younger brother, is usually the butt of family jokes, yet he astonishes her in the depth of his spiritual expression when he reads a passage at the first Quaker meeting she attends with them. Rachel Mary, the sister, has charge of the house and kitchen and takes her duties seriously without losing a sense of humor and perspective. Even their quiet elderly mother warms to Miriam, taking tea with her and conversing in soft, gentle tones.
A profound sense of peace and healing pervades much of Dimple Hill. Richardson herself felt a great affinity with the Quakers, who were the subject of her first book, The Quakers Past and Present (1914). Sometime in spring 1908, she resigned from her post in Dr. J. H. Badcock’s dental practice in Harley Street and went to stay with a Quaker family, the Penroses, at their farm near Windmill Hill, a hamlet near Herstmonceaux in East Sussex. She appears to have spent most of the next three years with them, although as Gloria Fromm writes in her biography of Richardson, “These are veiled years she spent in Sussex.” There is no correspondence from this time, although she did publish several color sketches in The Saturday Review around this time, including a piece titled “A Sussex Auction” that was reworked into a chapter of Dimple Hill.
“Why should it be only Quakers who employed, in public as well as privately, this method of approach to reality,” Miriam wonders at a Quaker meeting as she sits with the congregation in contemplative silence. For her, the stillness allows her to draw energy for the work she is determining to undertake, the piece that in Richardson’s hands would become Pilgrimage:
Bidding her mind be still, she felt herself once more at work, in company, upon an all-important enterprise. This time her breathing was steady and regular and the labour of journeying, down through the layers of her surface being, a familiar process. Down and down through a series of circles each wider than the last, each opening with the indrawing of a breath whose outward flow pressed her downwards towards the next, nearer to the living centre.
She sets up a table under the branches of the great tree behind the Roscorla’s house and begins to write. “Here,” she thinks, “amidst the dust-filmed ivy leaves and the odour of damp, decaying wood, was the centre of her life.” “Write the confessions of a modern woman,” she recalls a man saying to her many years back. The notion to her represents everything she does not want in her work: “… everything would be left out that is always there, preceding and accompanying and surviving the drama of human relationships; the reality from which people move away as soon as they closely approach and expect each other to be all in all.”
The wedding of her friends Michael Shatov and Amabel draws Miriam back to London for a brief visit, and when she returns to Dimple Hill she is determined, despite her love of the place and the Roscorlas, to move on. Much as she has gained from the experience, she realizes that she could never in a lifetime become a true local. An acquaintance from her time in Switzerland (Oberland) writes to suggest that Miriam join her at a resort near Geneva the book closes.
Although Richardson had some hope that the promise of Dimple Hill’s inclusion in the four-volume edition published by J. W. Dent in 1938 would create some suspense, so fresh interest in the work, the entire oeuvre went virtually unnoticed in the U. K. and received only a few reviews (for the parallel publication of a four-volume set by Alfred A. Knopf) in the U. S.. She concluded that reviewers either saw the book as “a cul de sac rather than a conclusion” or congratulated themselves for predicting years before that Pilgrimage would end with a whimper, not a bang. Aside from a very occasional short piece — mostly for Life and Letters Today magazine (owned by her friend Bryher) — the sets from Dent and Knopf where her last publications. It would be almost thirty years before the last chapter of Pilgrimage would appear.
Dimple Hill, by Dorothy Richardson Published in Pilgrimage, a 4-volume set, released by: London: J. W. Dent & Cresset Press, 1938 New York: Alfred A. Knopf, 1938
Clear Horizon (Amazon) brings the London period of Pilgrimage to its end, ten years later, with Miriam Henderson passing thirty and taking the decision to turn her back on her life and work there.
Having struggled with her feelings for Amabel, whose own love for her was open and ardent, and having ended her affair with Hypo Wilson (the fictional counterpart of Richardson’s real-life lover, H. G. Wells), Miriam seems to be searching for ways to gracefully cut her ties. The thought occurs to her of introducing Amabel to Michael Shatov, the Russian Jew she had been involved with, at least tentatively, in earlier chapters, and she seizes upon it immediately. “It stood there before her, solving the mystery of her present failure to suffer on Michael’s behalf, filling so completely the horizon of her immediate future that it seemed to offer, the moment it should become the reality into which she had the power of translating it, a vista ahead swept clean of all impediments.”
She also experiences a moment of revelation that fills her with a sense of joy that strengthens her resolve to take a deliberate step away from the life she has been living:
And it was then that the wordless thought had come like an arrow aimed from a height downwards into her heart and, before her awakened mind, dropping its preoccupation, could reach the words that already were sounding within it, in the quiet tone of someone offering a suggestion and ready to wait while it was surveyed, she was within that lifting tide of emotion.
With a single up-swinging movement, she was clear of earth and hanging, suspended and motionless, high in the sky, looking, away to the right, into a far-off pearly-blue distance, that held her eyes, seeming to be in motion within itself: an intense crystalline vibration that seemed to be aware of being observed, and even to be amused and to be saying, ‘Yes, this is my reality.’
She was moving, or the sky about her was moving. Masses of pinnacled clouds rose between her and the clear distance and, just as she felt herself sinking, her spirit seemed to be up amongst their high, rejoicing summits.
When she later tries to share this experience with Hypo, and then with Amabel, however, it is taken as metaphor rather than sensations she took as reality. Miriam was already a person who tended to see herself as separate and apart from others. To now have an intense physical and spiritual memory of the moment and find it impossible to communicate with those she feels closest to only reinforces her sense of isolation.
This sense is compounded by a meeting she has with Hypo Wilson, who manages in his glib way to ensure that Miriam is pushed yet further away. He thinks at first that Miriam is pregnant (with his child), then interprets her saying that she has come down from the clouds as meaning that she had discovered that she wasn’t. He clumsily compliments Donizetti’s, the little Italian cafe that had become Miriam’s favorite refuge outside of her room: “It’s almost the irreducible minimum in little haunts, isn’t it?” And then he proposes that “one has to invent … a special category” for Miriam: “the individual’s individualist.” As they leave the restaurant and walk out into the London evening, she thinks of their relationship as “so conclusively ended.”
Having already made an emotional break with Amabel, Miriam’s decision is confirmed when she visits her in Holloway Prison after Amabel’s arrest in a suffragette demonstration. “I wanted to come,” she says, but immediately wonders, “what kind of truth lay behind her words, whether she had wanted most to see Amabel or, most, to achieve the experience of visiting an imprisoned suffragist….” Upon further reflection, she decides that “Amabel was a tornado, sweeping oneself off one’s feet and one’s possessions from their niches.”
The process of separation takes its toll on Miriam. Michael is concerned at her appearance, telling her that she looks “pulled down.” And when she visits her doctor to discuss an operation to be performed on her sister, Sarah, who has been living in increasing poverty and has to be taken as a charity case, he demands, “What are you going to do to get the better of this seriously run-down condition?” His prescription is simple and emphatic: “Well, my dear, I should say, in the first place, rest; and secondly, rest; and, in conclusion, rest.” His conviction pushes Miriam into the decision she has been hovering around, and she sets her course to find a place in the countryside, away from London, where she can rest–which she interprets as devoting herself to reading and writing.
Perhaps the most touching moment in Clear Horizon–indeed, in the whole of Pilgrimage–is Miriam’s farewell to the dental office where she has worked for the last ten years. Although Hypo Wilson jokes that she should use the experience to write “a dental novel,” the office–and Dr. Hancock in particular–has occupied a large place in her life, thoughts and emotions. She lingers an extra few minutes to tell him a trivial story, but in reality, just to “remain, for yet another moment, encircled by the glow of his kindliness, in the midst of the busy activities of the practice, by whose orderly turmoil surrounded they had so often taken counsel together.”
Among the many remarkable attributes of Pilgrimage, I think its most overlooked is its treatment of work as an activity that can be intellectually stimulating; personally satisfying as well as, at times, exhausting; and the basis of a web of relationships that leave lasting impressions–whether good or bad–that echo in our consciousness ever after. In what other work of fiction from the early 20th century is the experience of working given such extended, balanced, and overall positive treatment? It’s one of the factors that I find strikingly contemporary in Pilgrimage. I suspect one could find a dozen women of Miriam’s age, independence, and intellectual aspirations working in London dental offices today–and, I would hope, a dozen dentists of Dr. Hancock’s professionalism and generosity.
Over sixty, and having spent over seventeen years caring for her sickly husband, Alan Odle, in a series of cheap and ill-furnished digs in London and Cornwall, Richardson found it harder and harder to find the energy and time to focus on Pilgrimage. After sending the manuscript off to her publisher, J. W. Dent, she wrote her friend, the novelist John Cowper Powys, that she feared they would find it “too short & its last third ‘too thin’, & may send it back to be enlarged….” To her friend Bryher, she wrote that “The last few sections, having been written under difficulties, are rather scrappy & dim.” She later reported that Dent had sold just 400 copies of the book, although they were still quite interested in releasing Pilgrimage as a set, assuming it was the end of the series.
The last chapter in Pilgrimage to be published as a separate book, Clear Horizon went virtually unreviewed. By the time it came out, Richardson’s work had either been forgotten or was considered worth forgetting. The latter view was expressed by Queenie Leavis in her review for Scrutiny: “This is the eleventh and latest, but not last, volume of the novelcycle Pilgrimage, the first, Pointed Roofs, having appeared in 1915, when it fell like a rock from a height into the literary waters. Since then each succeeding volume has made less of a splash, and the latest is likely to part the surface with scarcely a ripple.” Leavis thought Pointed Roofs by far the best of the series, dismissing the rest as “increasingly small beer.” Hardly a fan of feminism herself, she saw that Richardson’s strong focus on the feminine perspective “a pervasive weakness.” About the only good thing she had to say about Pilgrimage was that it “will be a gift to the research student of the two-thousands,” which has proved more true than she might have thought.
Clear Horizon, by Dorothy Richardson London: J. W. Dent & The Cresset Press, 1935
Within the stillness she heard the jingling of hansoms, swinging in morning sunlight along the wide thoroughfares of the West End; saw the wide leisurely shop-fronts displaying in a restrained profusion, comfortably within reach of the experienced eye half turned to glance from a passing vehicle, all the belongings of West End life; on the pavements, the trooping succession of masked life-moulded forms, their unobservant eyes, aware of the resources all about them, at gaze upon their continuous adventure, yesterday still with them as they came out, in high morning light, into the adventure of to-day. Campaigners, sure of their weapons in the gaily decked mélée, and sure every day of the blissful solitude of the interim times.
When I first read this in Revolving Lights, I immediately marked it and wrote in the margin, “poetry.” Certainly, it wasn’t written as poetry, but I think it works better as a poem than the few genuine poems (example) she wrote.
From Revolving Lights, by Dorothy Richardson London: Duckworth, 1923
Of all the Pilgrimage series, Dawn’s Left Hand (Amazon) by far offers the richest lode for Richardson scholars to mine for publication material. Not because it’s the longest (it’s not) or the best (it’s not, IMHO) or the densest with references (my vote for this award would be Deadlock), but because of the sex. This is not only the book in which Miriam finally recreates with Hypo Wilson the affair Dorothy Richardson had with H. G. Wells somewhere around 1907, the affair that led to her pregnancy and miscarriage and that added to the long list of talented women (e.g., Violet Hunt, Rebecca West, Odette Keun) with whom Wells had slept. But it is also the book in which another woman writes “I love you” with a piece of soap on Miriam’s mirror, and in which Miriam wonders if she can reciprocate that emotion. While certainly not the first novel of its time to deal with lesbianism, it is among a tiny number to entertain the possibility of bi-sexuality. And like it or not, sex sells, folks, even in academic circles.
To dispense with the affair, of which the angst beforehand greatly exceeds the passion in the actual conduct thereof, Miriam returns from her trip to Switzerland (Oberland) to find a letter from Hypo Wilson that declares, “I’m more in love with you than ever.” The mixed feelings Miriam had about Hypo before getting the letter are not the least bit changed by this revelation. “[B]ehind the magic words was nothing for her individually, for any one individually,” she thinks. And even when the two finally do spend an evening together in one of the discreet London restaurants that specialized in individual rooms and maximum privacy for consenting couples, she notes that Hypo’s body is not beautiful and caters to his sexual egotism, murmuring, “My little babe, just born” as they embrace.
My theory is that, for Miriam, the attraction in the affair is almost entirely the novelty of the experience. Having gotten past romance novels, having had at least a few men show genuine attraction and interest in romance with her, and having considered whether she could have the same feelings — and dismissed the idea in all cases so far — the great unknown for her at twenty-eight is not romance but sex. And I suspect she was pragmatic enough to realize that this was an affair that held little risk of turning into romance, let alone marriage, on either’s part. And so, with the opportunity to leap in front of her, she decides to take it. At one point, a few days before their first rendezvous, Miriam thinks of herself as “this person, who was about to take a lover,” almost as if she were giving the notion a trial run. In any case, Miriam’s trial run with Hypo proves to be a pretty short run. By the end of Dawn’s Left Hand, it has joined the many memories that Miriam has to reflect upon in future chapters.
The other relationship in the book, with Amabel, a passionate and beautiful young woman raised in France, also reproduces one in Richardson’s life, in this case with Veronica Leslie-Jones, who was an activist and suffragette she met around the same time as her affair with Wells. Unlike Hypo/H. G., who was more interested in the getting than the keeping, Amabel is clearly in love with Miriam, and considers it destiny for them to spend the rest of their lives together. She sneaks into Miriam’s flat to leave the message on her mirror, she leaves a very long and beautifully penned love letter at Miriam’s office, she frequents their women’s club and Lycurgan Society meetings in hopes of encountering her.
And Miriam is drawn to Amabel to an extent fundamentally different and more perplexing to herself than in any previous relationship with men. When Amabel asks if Miriam is repelled by the prospect of a woman being in love with her, she replies, “No, it makes no difference . . . with you.” She thinks about stroking Amabel’s hair, and considers that, unlike her affair with Hypo, it would demand a long-term and fundamental choice: “For if indeed, as her own ears and the confident rejoicing that greeted every work she spoke seemed to prove, then she was committed for life to the role allotted to her by the kneeling girl.”
“Amabel” was, in fact, Richardson’s working title for Dawn’s Left Hand. And though it’s the affair with Hypo/H. G. that tends to get mentioned most often in sound-bite mentions of Pilgrimage, it is Amabel’s love that causes the more significant spiritual dilemma for Miriam. It’s not clear that she ever feels love for Amabel with quite the same certainty and intensity, but she does recognize the price, in terms of personal commitment, that it would demand of her. And the competition it presents for her first love — her own individuality — is what causes her the greatest distress.
Dawn’s Left Hand ends with Miriam fairly definitively closing the door on her short affair with Hypo, but the story of her relationship with Amabel continues to unfold in Clear Horizon. If Miriam has learned nothing else thus far in her journey of self-discovery, she understands that her choices can only be made through long consideration. Which is something Hypo misses entirely:
“It’s the committing yourself you’re afraid of. Taking definite steps. You’ll miss things. And live to regret it.”
“How can one miss things?”
“Mere existence isn’t life.”
“Why mere? Most people have too much life and too little realization. Realization takes time and solitude.”
Which could easily serve as Dorothy Richardson’s credo.
Richardson struggled with Dawn’s Left Hand for years. She refers to it (as “X”) in letters as early as 1927, and almost four years later, in January 1931, she writes Bryher, “So once more I sat down to Vol. X.” When it was finally at the printer’s in September 1931, she wrote (again to Bryher, who had become her closest friend and supporter), “[T]he book fills me with despair by reason of its ‘thinness’ & brevity; the shadow of a book it is, result of momentum of the unconscious, got going a thousand times in these four years, & a thousand times broken off with devastating results to both author & work.” It was very nearly four years more before Clear Horizon was to follow it.
On the less serious side, I must note that Dawn’s Left Hand deserves special recognition for Pilgrimage’s single greatest Moment of Zen. Sitting in an opera house box with Alma and Hypo, listening to Wagner, Miriam thinks,
To know beforehand where you are going is to be going nowhere. Because it means you are nowhere to begin with. If you know where you are you can go anywhere, and it will be the same place, and good.
These are lines truly worth painting on a rock.
Dawn’s Left Hand, by Dorothy Richardson London: Duckworth, 1931
For those reviewers who were growing weary of the “gas-light drabness” of Pilgrimage’s London novels, Oberland (Amazon) offered a refreshing change of scenery — literally. For reasons that, in typical Richardson fashion, are never quite explained, Miriam Henderson has been given the gift of a two week trip to a resort in the Bernese Oberland region of Switzerland, and the action — and, by Pilgrimage’s standard, this is certainly the most action-packed book in the series — is entirely set within the space of Miriam’s trip. So, in terms of time covered, this is also the most condensed chapter.
Oberland is based on a trip Richardson made to Adelboden, a resort town, in 1904, on a recommendation and at the expense of her employer, Dr. J. H. Badcock. In Miriam’s case, the time is two years later, in February 1906. When Richardson was writing the book, therefore, she was looking back some twenty years, from the perspective of a woman over fifty, and the increasing distance between author and subject as time went by — when added to the not-insignificant hardships she was dealing with as a nearly penniless writer — is certainly one of the reasons why progress on Pilgrimage grew slower and slower.
Oberland most differs from the rest of Pilgrimage in its treatment of landscape. The great snow-covered mountains that surround Miriam are completely unlike anything she has ever seen:
The leap of recognition, unknowing between the mountains and herself which was which, made the first sight of them — smooth snow and crinkled rock in unheard-of unimagined tawny light — seem, even at the moment of seeing, already long ago.
They knew, they smiled joyfully at the glad shock they were, sideways gigantically advancing while she passed as over a bridge across which presently there would be no return, seeing and unseeing, seeing again from the first keen vision.
Looking out on them from her hotel room, she imagines them saying to her, “Watch, see, if you can believe it, what we can do.” And when she wakes the next morning, she feels “It was as if all her life she had travelled towards this radiance, and was now within it, clear of the past, at an ultimate destination. The bold, bright light that bounces off the mountains and all the snow-covered slopes around her, is such a contrast with the rare bursts of sunshine she enjoys in London that Miriam experiences a spiritual glow whenever she ventures out during her stay.
There is more outdoor activity in Oberland than in the rest of the series in total. Many of the guests go skiing, a sport which had just begun to become popular among visitors, although Miriam is never persuaded to try it. Tobogganing (or what Americans would call sledding) is the favorite among the less athletic, and Miriam takes her first runs down the slopes after a little convincing, and takes up the sport with the same enthusiasm as she did cycling. For the more sedate, there is always a leisurely glide around the town’s large skating rink. And, towards the end of the book, she watches a ski-jumping (referred to as sky-jumping) competition, which Richardson describes in a much more visually dramatic style than has been typical:
Here he came, in black against his snow, deep velvety black against the snow, gliding past the little hut with a powerful different gait. . . . From the edge of the shelf he leapt high into the air and seemed to stand there against the sky, in a dream. Down he swooped, sailing, dreaming, to the track, rose smoothly from the terrific impact and smoothly went his way. . . .
All the Swiss, though some were rough and ungainly, moved with that strong and steady grace. But Zurbuchen was the best. It was he who would live in her memory, poised against the sky like a great bird.
Miriam comes to the Hotel Alpenblick, a small, over-heated pension at which a variety of guests, mostly English but including one American and an Italian businessman whom everyone takes for Russian. This little interior world is the counterpart to the bright, white outdoors. Unlike the preceding chapters, much of the social interactions in Oberland are related directly or through observation, and far less is refracted through Miriam’s subsequent thoughts. Closely observed, though, it remains, and I wonder if Richardson was, perhaps, trying to emulate Henry James rather than the unique interior style of her previous books.
Yet this is still Richardson and Miriam we are dealing with, and even in the invigorating and liberating mountain setting, the fierce battle to retain individuality carries on. Approached by a silly but warm-hearted English woman named Mrs. Harcourt, Miriam is both pleased and on guard. As they exchange introductory chit-chat, a warning voice tells her to withhold: “Even a little talk, a little answering of questions, would falsify the past. Set in her own and in this woman’s mind in a mould of verbal summarizings, it would hamper and stain the brightness of to-morrow.”
However, it is Mrs. Harcourt who alerts Miriam to the last stunning sight of her trip:
“Look out of ve window!”
Sitting up in bed, she saw hanging in mid-air just outside the window a huge crimson lamp, circular in a blue darkness. Sleepily she cried her thanks and leaped awake to dwell with the strange spectacle, the gently startling picture, in its sudden huge nearness, of the loveliness of space. The little distant moon, enormous and rosy in blue mist, seemed to float in the blue as in blue water, seemed to have floated close in sheer unearthly kindliness, to comfort her thoughts, on this last day, with something new and strange.
Richardson struggled to get Oberland published. She had become frustrated with the poor sales and lack of promotion by Duckworth, which had published the first eight books in Pilgrimage, and H. G. Wells encouraged her to think that she would do better with other firms. After wasting nearly six months on unsuccessful approaches to three other publishers, she ended up settling for Duckworth’s offer, which was worse than anything she’d taken before: instead of giving £10, half of their previous price, they gave her a royalty of 7.5% of sales. Knopf, her U.S. publisher, was only slightly more generous at 10% royalty. Duckworth sold under 300 copies; Knopf less than 500.
The U.K. reviews were few and negative. In the U.S., Earl Aldrich dismissed it in The Saturday Review: “Oberland, vivid though it be, is after all only a very limited travel book — the thing that a female author might send in sections to a friend, and later publish because he public wanted some personal impressions.” The New York Times gave the book first place in a full-page review of new fiction, gushing that, “It is scarcely possible to say enough in praise of a book of such rare, such quietly dazzling beauty.” Unfortunately, next to the review, they also printed a photograph of an American author, also named Dorothy Richardson. This mistake would be repeated several times during Dorothy (M.) Richardson’s life, and it always drove her nuts. “I shall write advertising,” she wrote in frustration the first time it happened. And in The New York Post, Conrad Aiken made the generous prediction that Richardson was entitled to “as precise and permanent a place in the history of literature as it is ever possible to predict for a living author.”
The book was even short-listed for the Prix Femina Anglais, although it lost to H. M. Tomlinson’sGallion’s Reach. Richardson herself admitted that the book was “slight.” Writing to her friend, the novelist E. B. C. Jones, she explained that, “It is due partly to the need to condense that grows with each vol. & partly on M’s becoming more out-turned really living, partic. for this year or so, much more on the surface than she did.” “Each episode could have filled a single volume in the old wudgy manner — but I should have been in my grave before M’s fortnight was at an end & there are things calling ahead.” And years later, the novelist Eva Tucker, who was otherwise a tremendous advocate for Richardson’s work, told an interviewer that Oberland “doesn’t quite hang together for me as part of the series. It seems a bit out of step of out of place in Pilgrimage as a whole.”
Oberland, by Dorothy Richardson London: Duckworth, 1927
Having expanded her social horizons over the course of the last four chapters, in The Trap (sorry, no online text available, cheapest edition available is a used copy of Volume 3 of the Virago set) Miriam Henderson decides to undertake an experiment in social living that proves the quandary from which Richardson takes her title. After years of living alone in her room at Mrs. Bailey’s, Miriam lets a flat in a house in Flaxman Court that she will share with a recent acquaintance, a social worker named Selina Holland.
At first, the two women see the move as a great adventure. Miriam hears in the tone of Selina’s voice “Garden sunlight that had been missing through all the wandering years.” They collaborate on arranging their things, putting up a curtain, buying a few small pieces of furniture to fill the vast space of their two rooms. And Miriam, for the first time in her life, splurges on her own desk to write at: “The bureau was an experience: seen from any angle it was joy complete. Added to life and independent from it. A little thing that would keep its power through all accidents of mood and circumstance.”
“Here in the mornings,” she delights, “there would always be beauty, the profiles of things growing clear on either side of the pathway of morning light. . . .” As the men move in the last of her belongings, Miriam can’t resist dipping into her copy of Henry James’ The Ambassadors — “the book that had suddenly become the centre of her life.” Even in that first hour, though, she can see the first warning signs that her personality and Selina’s are simply too different to avoid an inevitable strain. “Miss Holland would get nothing from James. She would read patiently for a while and pronounce him ‘a little tedious.'”
Neither is she likely to appreciate the revelation of who the tall figure who inhabits the apartment opposite theirs on the court:
Yeats: and he lived here. Miriam drew back and sat down on the end of her bed. This queer alley was then the place in all London in which to live. Was he dismayed at the sight of Philistines invading the retreat where he lived hidden amongst unseeing villagers? . . . .
To which Selina’s response is, “The strange room,” said Miss Holland, who also had left the window, “has a tenant as eccentric as itself.” No wonder, then, that Selina also fails to appreciate the little Italian cafe, Donizetti’s, that Miriam had discovered years before and come to think of as a haven. In bringing Selina to Donizetti’s, Miriam is offering her a little piece of herself. Selina, however, has little patience for the experience: “It is now well past midnight. This has been a unique experience. And just for this once, I do not object to it. But it must certainly not be repeated.”
To add to Miriam’s headaches, she comes to realize that their landlord is a bit of a creep with a mother complex and their downstairs neighbors an alcoholic commercial sculptor who battles frequently with his wife. Yet she has a tremendous capacity to find joy in the midst of tedium. Even waking on a work day in a bedroom she shares with a less-than-compatible roommate, she can find something wonderful:
The morning lays cool fingers on my heart and stands there an intensity of light all about me and there is no weight or tiredness. When I open my eyes there is a certain amount of light — much less than I felt before I opened them — and things that make, before I see them clearly, an interesting pattern of dark shapes; holding worlds and worlds, all the many lives ahead.
“I shall go on getting happier and happier. Because it takes almost nothing to make me as happy as I can bear.” Miriam’s Pollyana dream cannot, of course, last. Later that same day, a woman at the dental office cautions her, “It’s your life you are living here, lassie,” and Miriam suddenly realizes that “This scene that she persisted in seeing as a background, stationary, not moving on, was her life, was counting off years.”
She does have some respite from this bleak prospect as she attends a happy New Year’s celebration held by the Lycurgans. A handsome older man asks her to dance, and she looks around the floor and sees George Bernard Shaw and Wells (not referred to as Hypo Wilson this time) dancing as well. “That’s not dancing, it’s the Ethical Movement,” someone wisecracks, but Miriam finds the innocence and awkwardness charming. And when everyone joins hands to sing in the new year with “Auld Lang Syne,” she thinks, “To stand thus linked and singing was to lose the weight of individuality and keep its essence, its queer power of being one with every one alive.”
At 110 pages, The Trap is the shortest book in the Pilgrimage except the final, unfinished March Moonlight. The experiment in group living has been short and unsuccessful. The experience has shown Miriam that a room of her own is essential for her survival, and as The Trap ends, with the wild squealing of cats outside and Mr. and Mrs. Perrance having another drunken quarrel downstairs, she thinks, simply, “Away. Away. . . .”
Published 10 years after Pointed Roofs, The Trap was reviewed by relatively few, and the general tone of most reviews was that of ennui. Pilgrimage was beginning to seem endless, fulfilling the prediction first made in 1920 in S. P. B. Mais’ Books and Their Writers: “there is no reason why the series should not be continued to infinity.” As Hamish Miles put it in The Saturday Review,
And so, for the eighth time, Miriam Henderson trickles sandily through her predestined hour-glass. One more stage measured. One more pallid dawn suffuses the Euston Road. Grain by grain, Miriam has slipped through the upper bubble to the lower. Turn over the contraption the other way up (the glass is clean and dry) and there, once again, patiently marking off a ninth furlong of time, the same sand will accomplish the same journey: one more novel will have been tacked on to Miss Richardson’s untiring sequence.
She would offer them some relief with the next chapter, Oberland, of which one reviewer would write, “The book is rich in poetic passages that are a full reward for the gas-light drabness of the earlier books in the series.” Which is what folks in the Midwest refer to as a left-handed compliment.
The Trap, by Dorothy Richardson London: Duckworth, 1925
Revolving Lights (Internet Archive, Amazon) is both a fairly seamless continuation of the preceding chapter, Deadlock, and a progression towards the style and perspective of the remaining books in Pilgrimage. Having spurned Michael Shatov’s interest in marriage, Miriam carries on with their friendship, if only for the opportunities it provides her for encountering different people and outlooks. She spends a long vacation at the seaside home of Hypo and Alma Wilson (Richardson’s fictional counterparts for H. G. Wells and his wife Amy), which both excites her intellectual interests and reinforces her sense of the superficiality of even those society consider intellectuals. And she has her first encounter with Quakers, whose silent worship makes a profound impression on her and whose company, in later books, she seeks out. Yet the book is also full of passages that demonstrate Miriam’s growing assurance that her preference for solitude is an honest and proper response to the world.
Revolving Lights is organized in four chapters, each centered on one or two episodes around which the whole chapter is constructed. Chapter One is almost the entirety of the London chapters of Pilgrimage in microcosm. Having attended a meeting of the Lycurgan Society (Richardson’s stand-in for the Fabian Society), Miriam walks through midnight London to her room in a Bloomsburg boarding house and reflects on the meeting, on a party she attended with the Wilsons, on her daily work at the dental office on Wimpole Street, and on her own preferences and choices.
Of the hall in which the meeting took place, she thinks,
The building of the large hall had been brought about by people who gave no thought to the wonder of moving from one space to another and up and down stairs. Yet this wonder was more to them than all the things on which their thoughts were fixed. If they would take time to realise it. No one takes time. No one knows it. . . . But I know it. . . . These seconds of knowing, of being told, afresh, by things speaking silently, make up for the pain of failing to find out what I ought to be doing. . . .
Noticing and reflecting are essential for Miriam. Although Richardson, a great fan of Henry James’ style and careful observation, never quotes him in the book, it’s clear that she aspires for Miriam to “Try to be one of the people on whom nothing is lost!” Her choice to continue working in the dental office, which, while not well-paid, provides her with just enough money and time to follow her interests where they lead her: “She, with no resources at all, had dropped to easy irresponsible labour to avoid being shaped and branded, to keep her untouched strength free for a wider contemplation….” In this, Miriam is something of a forerunner of what is an increasing segment of today’s workforce, among whom there are more and more people choosing to take undemanding jobs with lower pay for the freedom it gives them to pursue travel, sports, or creative interests.
Miriam worries, though, that the choice to devote great chunks of her time to contemplation could be dangerous in the long run. “[B]eing her own solitary companion would not go on for ever. It would bring in the end, somewhere about middle age, the state that people called madness.” But Richardson is clear that this would only be a case of being labelled as mad for what society simply finds unfathomable and irrationally non-conformist, that “Perhaps the lunatic asylums were full of people who had refused to join up,” but who spent their days in a “state of amazed happiness.”
And for Miriam, one of her constant sources of happiness is the experience of living in London. As she walks along Oxford Street, passing Bond Street, she imagines the city saying to her, “Walking here you can keep alive, out in the world, until the end, an aged crone, still a citizen of m kingdom, hobbling in the sun, along my sacred pavements.” She feels “the spirit of London” coming to greet her, and thinks in almost romantic terms, “Nothing in life could be sweeter than this welcoming — a cup held brimming to her lips, and inexhaustible. What lover did she want? No one in the world could oust this mighty lover, always receiving her back without words, engulfing and leaving her untouched, liberated and expanding to the whole range of her being.” But she sees that these are feelings she must keep to herself: “. . . she must go on, uselessly, unrevealed; bearing a semblance that was nothing but a screen set up, hiding what she was in the depths of her being.”
The long interior monologue that comprises Chapter One (at 56 pages, one of the longest in the entire sequence) is contrasted by the next two chapters, which deal with social encounters. Michael Shatov takes Miriam to meet the Lintoffs, an intense couple, both Russian intellectuals and revolutionaries, attempting to show her off to them and hoping to rekindle some romantic feelings in Miriam, but which leaves her feeling weighed and found wanting. When he takes her to a Quaker meeting on St. Martin’s Lane, however, she experiences, for the first time, a form of worship that doesn’t make her feel lectured to and chafing to escape: “[B]eing in the silence was being in something alive and positive; at the centre of existence; being there with others made the sen of it stronger than when it was experienced alone.” Richardson foreshadows the final books of Pilgrimage in writing that, “It had felt like the beginning of a life that was checked and postponed into the future.”
The weeks she spend with the Wilsons at Bonnycliff, covered in Chapter Three, however, leave her with mixed feelings. She is thrilled by the talk and music and self-confidence of Hypo Wilson and their other guests, which include a woman novelist (Edna Prout, a ficitional stand-in for Violet Hunt) and the editor of a literary magazine. In the course of the stay, we learn that Miriam has begun to write. Her first piece was a review “of a bad little book on Whitman,” but she recalls feeling overwhelmed at the experience: “I went nearly mad with responsibility and the awfulness of discovering the way words express almost nothing at all.” Hypo encourages Miriam to do more: “You’re lucky you know, Miriam, in your opportunities for odd experience. Write it up. Don’t forget.”
Towards Hypo Miriams feels both attracted and repelled. She is interested in him because he is quite obviously interested in her, and because he is an interesting person in much of his talk and in what he has been able to accomplish as a writer. But she also resists what she considers “his twofold vision of women as bright intelligent response or complacently smiling audience.” There is always a somewhat mocking edge in his treatment of Miriam. During one conversation, Hypo refers to her as, in order, “Quarrelsome Miriam,” “Harsh Miriam,” “Pugilistic Miriam,” “Mysterious Miriam,” and “Diplomatic Miriam.” And he is incapable of just sitting in silence. “The test of absolutely everything in life,” she tells him, “is the quality of the in-between silences. It’s only in silence that you can judge of your relationship to a person.” At the end of Chapter Four, however, which is devoted to a busy day at the dental office, Richardson leaves us with the closest thing to a cliff-hanger to be found in Pilgrimage. Returning home, Miriam finds a letter from Hypo waiting: “Dear Miriam … When can I see you? Just to talk.”
What happens next? Tune in next time, kids, for another exciting episode of Pilgrimage.
Revolving Lights, by Dorothy Richardson London: Duckworth, 1923
Deadlock (Internet Archive, Amazon) opens the third volume in any of the various four-volume editions of Pilgrimage. Roughly half way through, in other words, at least in terms of pages. And I suspect that many readers find themselves giving up hope at this point.
The problem is that the flow of Miriam Henderson’s thoughts here begins to flow at such an unmoderated rate that anyone who hasn’t by now become accustomed, if not enamored, with it can be excused for turning away and gasping for air. Dorothy Richardson clearly put intense effort into capturing these thoughts and sensations by mining her own memories. But at times — and those time start coming more frequently as the chapters roll on — artistry (and here I take the definition of artist from that old quip: “Someone who know when to stop — and does”) becomes the victim of authenticity. As Rebecca West once wrote, “Miriam’s interior monologue went deeper and deeper, and in the end Dorothy Richardson would not interrupt it to record such external facts as the going out and coming in of other characters, with the result that is is never certain who is speaking to whom.” Or when, either, as she increasingly began to play with time, leaping backwards and forwards with no notice and few clues to ensure the reader could keep up with her.
Deadlock is further weighted down with a few too many philosophical discussions, none of which I can imagine are of any serious interest to today’s readers. Yes, Miriam’s intellectual development, her exposure to different political, moral, scientific, and cultural perspectives and beliefs, is a major element of her process of self-discovery, and in that way, absolutely important. But page after page of, say, a conversation about the virtues and shortcomings of the French versus the Russian versus the English, benefits neither our understanding of Miriam nor the narrative momentum. After a few too many of these, I could not help but agree with the nameless woman in the following snippet from one such discussion:
“I think I have said” — his face beaming with the repressed radiance of an invading smile, was lifted towards the audience, but the blue eyes modestly addressed the frill of green along the platform edge — “that metaphysic, with respect to some of the conceptions of science, while admitting that they have their uses for practical purposes, denies that they are exactly true. Theology does not deny the problems of metaphysic, but answers them in a way metaphysic cannot accept.”
“In that case theology,” began a rich, reverberating clerical voice . . .
“This is veggy boring,” said the woman.
Richardson’s tendency to allow the ideas being discussed to drown out the spirit of a conversation particularly plagues what otherwise would be the centerpiece of Deadlock: Miriam’s acquaintance, then friendship, then unsure romance with Michael Shatov, a lively, sophisticated, and highly opinionated Russian Jew living (initially) in the same boarding house as Miriam. Michael is Miriam’s guide, introducing her to a number of different the philosophical and political movements. They share an enthusiasm for Emerson. She is excited by his willingness to accept her as an intellectual being, to consider her having an equal capacity for intelligence and discrimination. They kiss — at least once — and she refers to him as her “dear, funny little man.”
But Miriam is also never free from her constant conflict between the expectations of other people and her own need for solitude and introspection. And Michael helps usher Miriam towards what is perhaps the greatest discovery along her pilgrimage — namely, her ability to reach much greater depths of understanding through writing. At first, it’s not really writing but translating, translating a lecture written by another boarder, a Frenchman named Lahitte. As she translates Lahitte’s piece, however, she becomes aware that her own sense of prose style is far better than his — indeed, that she can express herself quite well. The moment is a great turning point in Pilgrimage, like its first great turning point: the recognition of her room at Mrs. Baileys as her haven. “You know in advance when you are really following your life,” Miriam thought at that time. Looking at her papers, she is reminded of that moment:
Rising from the table she found her room strange, the new room she had entered on the day of her arrival. She remembered drawing the cover from the table by the window and finding the ink-stains. There they were in the warm bright circle of mid-morning lamplight, showing between the scattered papers. The years that had passed were a single short interval leading to the restoration of that first moment. Everything they contained centred there; her passage through them, the desperate graspings and droppings, had been a coming back. Nothing would matter now that the paper-scattered lamp-lit circle was established as the centre of life. Everything would be an everlastingly various joyful coming back. Held up by this secret place, drawing her energy from it, any sort of life would do that left this room and its little table free and untouched.
And ironically, this realization also tempers — perhaps forever — Miriam’s expectations of connecting with other people, and Michael in particular — through conversation. A thought occurs to her in the midst of a discussion of women’s rights that could almost be seen as Richardson’s credo: “If only one could speak as quickly as one’s thoughts flashed, and several thoughts together, all with a separate life of their own and yet belonging, everybody would be understood.” Unfortunately, she concludes that, “As it was, even in the most favourable circumstances, people could hardly communicate with each other at all.”
There are other reasons that lead Miriam … well, not so much to break up with Michael as to choose not go further in their relationship. One is something in his past that she finds she cannot accept. What it was — an old love? a shameful episode? indecent exposure? — is a mystery, given Richardson’s hyper-oblique treatment:
“Before you go,” Mr. Shatov was saying. She turned towards his suddenly changed voice, saw his pale face, grave, and working with the determination to difficult speech; saw him, while she stood listening to the few tense phrases in painful admiration of his courage, horribly transformed, by the images he evoked far away, immovable in the sunshine of his earlier days. The very trembling of his voice had attested the agonising power of his communication. Yet behind it all, with what a calmness of his inner mind, had he told her, now, only now, when they were set in the bright amber of so many days, that he had been lost to her, forever, long ago in his independent past. The train was drawing in. She turned away speechless.
I leave it to your imagination to fill in the details.
And the other reason is, ahem, the Jewish question. Michael tells Miriam that he would not expect her to convert if they were married, tells her that he has no special religious feelings himself, but there is something about the fact of his being Jewish that becomes like a scab she cannot resist picking. And so, having learned of an Englishwoman who married a Jew and converted, Miriam writes and goes to learn about the woman’s experience. Again, in typical Richardson style, much is inferred from glancing references and truncated conversations. “Much of course depends upon the synagogue through which one is admitted,” the woman tells her. “Ah,” Miriam thinks; “she had felt the impossibilities. She had compromised and was excusing her compromise.”
This episode, and numerous other references to Jews and Jewishness in Pilgrimage — none of them in the least suggestive that Jews are malicious or devious or racially impure or any of the other stereotypes of outright anti-Antisemitism — obviously leave today’s reader a little unsettled. There are just enough hints of an other-ness about Jews that Richardson will never get a clean bill of tolerance. And that graduate students will for years to come find an easy subject to base theses and dissertations on.
Deadlock ends with Miriam closing the door on her relationship with Michael; and the next chapter, Revolving Lights opens another on the relationship that will keep Richardson’s name in the history books no matter what happens to Pilgrimage: Miriam’s relationship with Hypo Wilson, the fictional counterpart of H. G. Wells, with whom Richardson had a brief affair that led (it is believed) to a miscarriage.
Deadlock, by Dorothy Richardson London: Duckworth, 1921
Interim (Internet Archive, Amazon) opens (once again) with Miriam, bag in hand, on a doorstep. In this case, it’s at the Putney home of Grace and Florrie Broom, two sisters who were her students at Wordsworth House in Backwater. Miriam is spending Christmas (1896) with the Brooms, whose house and friendship remains, throughout Pilgrimage, a haven of acceptance and calm. Although there were real-life counterparts of the Broom sisters, with whom she remained close until their deaths in the 1930s, Richardson never disclosed their real names; however, in an article in Pilgrimages: The Dorothy Richardson Society Journal, Rebecca Bowler and Carol Overhill speculate that they were Ethel and Kathleen Higgins, two sisters recorded as students at Edgeworth House in the 1891 census.
Despite the hospitality and affection of the Brooms, however, Miriam cannot shake the sense of being an outsider. Walking in the High Street near their home, she observes the people bustling about on last-minute Christmas errands. “Long ago,” she muses, “she had passed out of their world for ever, carrying it forward, a wound in her consciousness unhealed, but powerless to re-inflict itself, powerless to spread into her life…. [T]hey could never touch her again, ensconced in her wealth.” Miriam may not have a clear idea of what she wants to do with her life, but with each chapter, her convictions about what she doesn’t want grow ever stronger.
As mentioned at the end of the post on The Tunnel, with the decision of her landlady, Mrs. Bailey, to take on boarders (meaning renters who take meals at the house), Miriam’s circle of acquaintances must, unavoidably, expand. Soon after, she is startled to hear a dinner gong sound downstairs: “They were having tea. Of course; every day; life going on down there in the dining-room.” Miriam’s routines have already become so solitary that such a normal event almost strike her as bizarre.
Richardson’s description of Miriam’s thoughts in this moment would be comical if the reader hadn’t grown familiar to how fiercely she fights to preserve her identity as a separate and independent person:
Involuntarily her feet were on the stairs. She went down the narrow flight holding to the balustrade to steady the stumbling of her benumbed limbs. What was she doing? Going down to Mrs. Bailey; going to stand for a moment close by Mrs. Bailey’s tea-tray. No; impossible to let the Baileys save her; having done nothing for herself. Impossible to be beholden to the Baileys for anything. Restoration by them would be restoration to shame. She had moved unconsciously. Her life was still her own. She was in the world, in a house, going down some stairs. For the present the pretense of living could go on. She could not go back to her room; nor forward to any other room. She pushed blindly on, bitter anger growing within her. She had moved towards the Baileys. It was irrevocable. She had departed from all her precedents. She would always know it. Wherever she found herself it would always be there, at the root of her consciousness, shaming her, showing in everything she did or said.
Despite her resistance, however, into the dining room she goes, and quickly finds herself the object of considerable curiosity by Mrs. Baileys new (male) boarders: Antoine Bowdoin, an artistically-minded and musically-talented Frenchman; Bernard Mendizabal, a Spanish Jew who is variously taken for Italian, French, or Russian; and a trio of Canadian doctors following a course of specialty studies. And Miriam, in turn, is intrigued by their, well, foreignness. Her short time in Germany (Pointed Roofs) and a short trip to Belgium (barely mentioned in Backwater but referred to in later chapters) have only spurred her desire to know more about other cultures — in part, one suspects, for the opportunity they provide as contrasts to the prevailing English attitudes.
But she’s still a young and fairly naive woman, as is shown by her gushing reaction when she enters the apartment taken by Antoine Bowdoin, who is hosting a little musical soirée:
This was Bohemia! She glanced about. It was the explanation of the room. But it was impossible to imagine Trilby’s milk-call sounding at the door It was Bohemia; the table and chairs were Bohemian. Perhaps a big room like this would be even cheaper than a garret in St. Pancras. The neighbourhood did not matter. A bohemian room could hold its own anywhere. No furniture but chairs and a table, saying when you brought people in, “I am a Bohemian,” and having no one but Bohemians for friends.
Not surprisingly, Miriam’s ability to judge the motivations of these exotic foreigners is similarly immature. She spends a good deal of time with Mendizabal simply out of a desire to have her horizons widened, only to find out after the fact that he was trying to lead the other boarders to think they were having an affair — a fact which sends Dr. von Heber, the most eligible and interested of the Canadian doctors, to pack his bags and head home.
Miriam’s social range is also expanded by the increasing number of lectures she attends. Looking around during a lecture on Dante one evening, she is impressed by the attentiveness of a number of the women in the audience — and their ugly and weather-worn clothes. “[T]he women were really interested in it, they were like people who had climbed a hill and were eagerly intent on what they could see on the other side. It was refreshing and also in some way comforting to be with them. They represented something in life that was going to increase.”
Coming home in a rapture, though, she faces a dilemma: how to share this experience? Make it just a matter of passing conversation? “I have been to a lecture she said in imagination standing by the window. It was what any other boarder would have said and then so fine, such a splendid lecturer and told the subject and his name and one idea out of the lecture and they would have agreed and gone cheerfully to bed, with no thoughts.” Or just keep it to herself? To truly share it appears impossible: “To try and really tell anything about the lecture would be to plunge down into misrepresentations and misunderstandings and end with the lecture vanished.”
The core story in Interim is, in a way, the core story of Pilgrimage distilled down to its essence: how one woman learns to live in society while maintaining her own sense of self. In Miriam — and Richardson’s — case, the key was overcoming the fear of loneliness and coming to peace with her own need for a large share of solitude:
The only real misery in being alone was the fear of being left out of things. It was a wrong fear. It pushed you into things and then everything disappeared. Not to listen outside, where there was nothing to hear. In the end you came away empty with time gone and lost. . . . To remember, whatever happened, not to be afraid of being alone.
She stood staring at the sheeny gaslit brown-yellow varnish of the wall-paper above the mantelpiece. There was no thought in the silence, no past or future, nothing but the strange thing for which there were no words, something that was always there as if by appointment, waiting for one to get through to it away from everything in life. It was the thing that was nothing. Yet it seemed the only thing that came near and meant anything at all. It was happiness and realisation. It was being suspended, in nothing. It came out of oneself because it came only when one had been a long time alone.
The more I reflect on Pilgrimage as I write these posts, the more I am impressed by how contemporary and relevant is Miriam’s story. Thanks to the many ways in which our sense of what is “normal” has been expanded or exploded, it is perhaps easier than ever to choose one’s own path, even if it leads into less conventional, and hence less widely accepted, choices. But it’s still not so easy that a fair amount of risk-taking and courage isn’t involved. And, like life at any time in history, some mistakes and failures are unavoidable. Miriam Henderson should be seen as a heroine by anyone who wants to chart his or her own course: it isn’t easy; it takes a day-in, day-out, mindful effort; but it can be done. Pilgrimage is the story of one woman who did.
Interim, by Dorothy Richardson London: Duckworth, 1919
The Tunnel (Internet ArchiveAmazon) opens with another arrival, as Miriam Henderson comes, heavy bag in hand, to Mrs. Bailey’s lodging house at 7 Tansley Street (Richardson’s real life equivalent was at 7 Endsleigh Street) in Bloomsbury. There is no trace of the horror of her mother’s suicide that ended Honeycomb. This is Miriam feeling, for the first time, the freedom of an independent life in her adored London.
Its center is her attic room, a small somewhat run-down garret that to her seems like something close to heaven:
She closed the door and stood just inside it looking at the room. It was smaller than her memory of it. When she had stood in the -middle of the floor with Mrs. Bailey she had looked at nothing but Mrs. Bailey, waiting for the moment to ask about the rent. Coming upstairs she had felt the room was hers and barely glanced at it when Mrs. Bailey opened the door. From the moment of waiting on the stone steps outside the front door everything had opened to the movement of her impulse. She was surprised now at her familiarity with the detail of the room . . . that idea of visiting places in dreams. It was something more than that … all the real part of your life has a real dream in it; some of the real dream part of you coming true. You know in advance when you are really following your life.
This room and Mrs. Bailey’s house are truly at the heart of Pilgrimage, as Miriam is to remain here through the seventh chapter, Revolving Lights, and return to it again at the end of The Trap, and many of her experiences will be intertwined with people she meets here.
The Tunnel is easily the most delightful chapter in the entire series, so suffused are its pages with Miriam’s delight in her life and London: “London, just outside all the time, coming in with the light, coming in with the darkness, always present in the depths of the air in the room.” She pays seven shillings a week rent, out of the munificent salary of one pound per week that she receives in her new job as the secretary of a prestigious Harley Street dental surgery.
Most of the references I’ve seen to the fact that Richardson spent years working in a dentist’s office make it seem as if it had been some form of tedious penance. Quite the contrary, in fact: if Miriam’s experience mirror Dorothy’s (as they do a great but not absolute extent), she found it busy, challenging, and satisfying work. The whole of Chapter Three of The Tunnel — at 42 pages one of the longest in the entire series — is taken up with a blow-by-blow description of just one day in the office, as Miriam rushes between the two examination rooms of Doctors Hancock and Orly, tends to paperwork, ushers in patients, and brings supplies and impressions to and from the dentists and the little laboratory in the basement. And, as the photo above of the office’s waiting room, taken from Gloria Fromm’s biography of Richardson, shows, even the office’s decor could be described as hectic.
Miriam is greatly impressed by Dr. Hancock, the junior member of the practice but by far its professional superior. He has a taste for art, particularly Japanese, and is active in the British Dental Association, for whose journal, The Dental Record, Richardson would later write numerous articles and columns. He is also taken by Miriam’s enthusiasm and intelligence, and takes her to her first lectures at the Royal Institution. He briefly considers a romantic relationship with her, but Miriam gently dissuades him. Much as she admire him, she senses a gulf between their classes she could never overcome: “Never, never could she belong to that world. It was a perfect little world; enclosed; something one would need to be born and trained into; the experience of it as an outsider was pure pain and misery.” The word enclosed will come to hold great significance for Miriam as Pilgrimage, occurring again and again when she thinks of the prospect of entering into relationships with various men.
Dr. Hancock’s real life equivalent, Dr. John Henry Badcock, was, in fact, a leading figure in his profession, eventually becoming president of the British Dental Association which later established an annual series of lectures in his name. Badcock practiced at 140 Harley Street for forty-six years. He was very generous to Richardson, paying for several of her vacations, including the trip to Switzerland that would be the subject of Oberland, the ninth chapter in Pilgrimage, and corresponded with her up to his death in 1953.
Miriam’s daily walk from Mrs. Bailey’s to the dental surgery and back again is just the start of her London excursions. There seems to be nothing about London, not even sinister shadows and encounters with the occasional drunk, that she does not experience with delight. I take the risk of including the following lengthy excerpt to demonstrate just integral to Miriam’s world are the sensations of walking in London:
Strolling home towards midnight along the narrow pavement of Endsleigh Gardens Miriam felt as fresh and untroubled as if it were early morning. When she had got out of her Hammersmith omnibus into the Tottenham Court Road she had found that the street had lost its first terrifying impression and had become part of her home. It was the borderland of the part of London she had found for herself; the part where she was going to live, in freedom, hidden, on her pound a week. It was all she wanted. That was why she was young and glad; that was why fatigue had gone out of her life. There was nothing ins the world that could come nearer to her than the curious half twilight half moonlight effect of lamplit Endsleigh Gardens opening out of Gower Place; its huge high trees, their sharp shadows on the little pavement running by the side of the railings, the neighbouring gloom of the Euston Road dimly lit by lamps standing high in the middle of the roadway at long intervals, the great high quiet porched houses, black and still, the shadow mass of St. Pancras church, the great dark open space in front of the church, a shadowy figure-haunted darkness with the vague stream of the Euston Road running to one side of it and the corridor of Woburn Place opening on the other.
In The Tunnel, Miriam has her first encounters with women who refuse to be secondary figures in mens’ lives. She is first awed, then disgusted, by Miss Szigmondy, a sophisticated woman introduced to her by Dr. Hancock, as she comes to realize how deliberately the woman is manipulating the men affected by her beauty to serve her purposes. She finds herself taking another young woman, Eleanor Dark, somewhat unwillingly under her wing when Eleanor becomes homeless and jobless, and eventually comes to understand that she is also somewhat manipulative and devious, if to different ends. She befriends Mag and Jan, two wise-cracking and worldly women a little older than Miriam, whose disinterest in the affairs or opinions of men greatly encourage her. Her friendship with them will continue through the rest of the series.
And she discovers the liberating effects of a novel form of transportation — the woman’s bicycle. Able to afford one even on her small salary (picking up one second hand from Miss Szigmondy), she overcomes the awkwardness and embarrassment of her first attempts to use it and soon finds herself exploring the far reaches of London. One Saturday, in fact, she rides so far out into the countryside that she is forced to spend a night in a village inn after she gets a puncture in a tire. Cycling also brings liberation to her wardrobe, as less cumbersome skirts become available to meet the demands of lady cyclists.
The Tunnel also introduces what will become one of the most significant relationships in Miriam’s life. An old school friend, Alma Wilson, invites her to join her husband and some of their friends for a weekend at their country house. Alma’s husband, Hypo, has begun to enjoy great success as a writer, particularly of imaginative and politically provocative novels. Hypo is the fictional equivalent of H. G. Wells, which whose wife, Amy Catherine Robbins, attended Miss Sandell’s school in Putney with Richardson. Hypo is the first to encourage Miriam to write and, much later in the series, enter into an affair with her. The affair results in a pregnancy and miscarriage, as was the case for Richardson and Wells, although Richardson’s treatment of the matter in both fiction and real life was so discreet as to require a fair amount of tea-reading by would-be biographers.
In the last scene of The Tunnel, Mrs. Bailey informs Miriam that she has decided to turn her lodgings into a boarding house, and with the next chapter, Interim, the horizon of Miriam’s social world will increase significantly.
Having just finished the last chapter, March Moonlight, I would say that The Tunnel is, in my view, the most representative book in the entire Pilgrimage series. Many of the situations and thoughts that occur to Miriam in its pages will re-occur, in nuanced variations, throughout much of the rest of the series, and the style and content of the book is among Richardson’s most consistently interesting and vivid. If you were not ready to take on the challenge of reading the full series and wanted to read just one book, The Tunnel would have to be the one I’d recommend.
The Tunnel, by Dorothy Richardson London: Duckworth, 1919
Honeycomb (Amazon/Internet Archive) opens with Miriam Henderson stepping off a train at a dark English country station late one March evening in 1895. Many of the chapters in Pilgrimage begin with Miriam setting off for or arriving at some place, reinforcing the sense of a journey implicit in the title. Having spent the months since leaving Edgeworth House school at the end of Backwater cooped up in the small house in west London that has been loaned to her family by Bennett, the fiance of her sister Sarah, she is grateful to taking on a new position as governess to the two children of the Corries. Mr. Corrie is a successful lawyer, a Q. C. (Queen’s Counsel) prosecuting high-profile cases in London, commuting each day from their large villa outside London, and his wife is a kind but superficial and somewhat crass woman of leisure.
Honeycomb covers a similarly brief time as Pointed Roofs and Backwater, about four months, from March to June, plus a brief episode at the end in the fall of 1895. Whatever Miriam aspires to become, by the end of Honeycomb, it is clear that it will not involve teaching. Although May Sinclair was to write, in her famous review published after the publication of Honeycomb, that “In this series there is no drama, no situation, no set scene. Nothing happens,” a survey of the chapters in the book do, in fact, demonstrate not only that things do happen but that Richardson did provide some structure to her work and did not simply let one continuous stream of consciousness (to use the phrase applied by Sinclair):
Miriam arrives at Newlands
Her first day and her introduction to the Corrie’s children and household
A day in which Miriam thrills to a late snow
Her second week at the Corries
A day in London accompanying Mrs. Corrie on a hat-shopping trip
A short, rapturous walk Miriam takes while Mrs. Corrie visits with a friend
Miriam takes a quick trip to London to shop for a wedding present with a potential suitor
Miriam walks into town and a scrappy bull-dog follows her back to the house
A weekend in May, during which Miriam wearies of the Corries and their friends
Miriam returns home to attend the dual wedding of her sisters Sarah and Harriet
Miriam accompanies her mother to Hastings, hoping the rest will improve her mother’s depression
It won’t qualify as a cliffhanger, admittedly, but clearly there is some shape and direction here.
Honeycomb shows Miriam still overcoming tremendous naïveté. She stumbles upon Mr. Corrie’s private study, a “curious soft brown room” that fascinates her, and she fantasizes about him using the space to engage in profound thinking: “… she would say, ‘What do you think about everything?’ Not so much to hear what he thought, but because some of his thoughts would be her thoughts.”
In contrast, she quickly realizes that, although a woman with impeccable taste in clothes and the ability to maintain a beautiful and orderly house, Mrs. Corrie is vapid and uncultured. The two children were spoiled and immature: “For years life had been for them just what it was to-day — breakfast in bed, chirping at their mother from the dressing-rooms where they slept, and scolding at Stokes as she waited on their toilet….” They were used to an hour or two of the most superficial teaching –usually just reading from Rollo books — and being allowed to spend most of the day riding their ponies and running about in the yard. By her second week, she concludes that “it was impossible and would always be impossible to make two hours of application anything but an irrelevant interval in their lives.”
And the Corries’ friends, who frequently come out from London for weekends, are well-off, on top of the latest society gossip, and utterly philistine. “What sort of place is Balone to stay in?” Mr. Corrie asks one just returned from France. “Why do you call it Balone?” the friend demands, and informs him that the correct pronunciation is “Balloyne.” “Oh, Lord, they mean Bologne,” Miriam realizes. For her, their wooden ears are symptoms of a general deafness to the world:
What did it matter, after all, the right pronunciation ? It did matter; not that Balone was wrong, but the awfulness of being able to miss the right sound if you had once heard it spoken. There was some awful meaning in the way English people missed the right sound; all the names in India, all the Eastern words. How could an English traveller hear hahreem, and speak it hairum, Aswan and say Ass-ou-ann ? It made them miss other things and think wrongly about them.
As grows increasingly apparent in Pilgrimage, some of Miriam’s most significant experiences are those that take place as she sits by herself in a room. The many quiet nights at the Corries’ give her time to indulge even more in one of her favorite pastimes, reading. After going through dozens of popular novels while staying at Edgeworth House, her taste in books has grown a little more sophisticated: “If it was finished and the interest gone when you know who married who, what was the good of reading at all?” Instead, her enthusiasm for Ouida’s work grows:
That was why Ouida put those others in the shade, not, not, not because her books were improper. It was her, herself somehow. Then you read books to find the author ! That was it. That was the difference . . . that was how one was different from most people. . . . Dear Eve [one of Miriam’s sisters]: I have just discovered that I don’t read books for the story, but as a psychological study of the author . . . she must write that to Eve at once; to-morrow. It was rather awful and strange. It meant never being able to agree with people about books, never liking them for the same reasons as other people. . . . But it was true and exciting. It meant . . . things coming to you out of books, people, not the people in the books, but knowing, absolutely, everything about the author. She clung to the volume in her hand with a sense of wealth.
As many have suggested, the greatest love story in Pilgrimage is that of Miriam’s passion for London. And when she accompanies Mrs. Corrie on a hat-shopping trip to London, she is perfectly happy to be politely ejected for an hour when Mrs. Corrie stops for tea and gossip at a friend’s Mayfair flat. She seizes the chance and experiences a rapturous thrill as she walks toward Regent Street:
Wide golden streaming Regent Street was quite near. Some near narrow street would lead into it.
Flags of pavement flowing along — smooth clean grey squares and oblongs, faintly polished, shaping and drawing away — sliding into each other. … I am part of the dense smooth clean paving stone . . . sunlit; gleaming under dark winter rain; shining under warm sunlit rain, sending up a fresh stony smell . . . always there . . . dark and light . . . dawn, stealing . . .
Life streamed up from the close dense stone. With every footstep she felt she could fly.
There will be many more such walks before the series is through.
While Richardson felt that — as she once wrote an inquiring reader — that “the handing out of direct information is . . . excluded” in her writing, she does firmly, if obliquely, set the time frame of Honeycomb with a reference to Oscar Wilde’s first trial, on his charge of criminal libel against the Marquess of Queensbury, Alfred Douglas’ father:
“What is it ? ” said Miriam, shaking and flushing. ” Don’t tell me, don’t tell me,” cried her mind, “don’t mention it, you don’t know yourself what it is. Nobody knows what anything is.”
“I couldn’t tell you!” cried Mrs. Corrie.
“Why not?” laughed Miriam.
“It’s too awful,” giggled Mrs. Corrie.
“Oh, you must tell me now you’ve begun.”
“It’s the most awful thing there is. It’s in the Bible,” said Mrs. Corrie, and fled into the house.
It was agreed that for her mother’s health, Dorothy and she were to go into lodgings at Hastings. There was again the persistent illusion that “sea-air” was good for invalids no matter what was wrong with them, and it was hoped that Hastings with its esplanade and bandstand and pavilion would life the depression that had settled over Mrs. Richardson’s mind. . . . On November 30, 1895, at Hastings, Dorothy Richardson took a short morning walk away from her lodgings. On her return she learned from her landlady that her mother had committed suicide by cutting her throat with a kitchen knife.
It’s hard to imagine a more horrific experience for a young woman, and the knowledge that the suicide took place while she had left her mother alone must have produced a crushing sense of guilt.
It’s also hard to imagine that any reader would have a clear understanding of the event from the way Richardson describes it in the last two pages of Honeycomb. Returning to the lodging from a visit to a homeopathic practitioner, Miriam’s mother tells her that “God has deserted me. . . . He will not let me sleep. He does not want me to sleep. . . . He does not care.” Just two paragraphs later, we read:
The bony old woman held Miriam clasped closely in her arms. “You must never, as long as you live, blame yourself, my gurl. She went away. Miriam had not heard her come in. The pressure of her arms and her huge body came from far away. Miriam clasped her hands together. She could not feel them. Perhaps she had dreamed that the old woman had come in and said that. Everything was dream; the world. I shall not have any life. I can never have any life; all my days.
I had read Gregory’s book before starting Pilgrimage, but even with that forewarning it took me a second reading of the last chapter of Honeycomb to realize that this was how Dorothy Richardson placed in the life of her fictional counterpart, Miriam Henderson, what must have been a violent and life-searing memory. Though some critics argue that Pilgrimage itself was how Richardson expunged her sense of guilt, I can’t agree. George Thomson’s Notes on Pilgrimage identifies a total of two references to Miriam’s mother in the entire series (I think I found a third). More telling, though, is the fact that there are no references to Richardson’s mother in the nearly-700 pages of her letters, spanning over four decades, collected in Windows on Modernism. One cannot help but wonder if what she expunged was the memory itself.
Honeycomb, by Dorothy Richardson London: Duckworth, 1917
In Backwater (Internet Archive, Amazon), Miriam once again goes to work as a teacher in a girl’s school, but closer to home this time, on opposite Banbury Park in North London. (Dorothy Richardson’s real life equivalent was on Seven Sister’s Road, opposite Finsbury Park.) The book’s title reflects Miriam/Dorothy’s opinion of North London: “shabby, ugly and shabby.” She despises the same-ness of the houses, the little neat houses with little neat fences, all aspiring to a common denominator of conventionality. Although Miriam is still in an early stage of her journey of self-discovery, she already recognizes a great divide between herself and the people she meets in North London: “The people passing along them were unlike any she knew. There were no ladies, no gentlemen, no girls or young men such as she knew. They were all alike. They were . . . She could find no word for the strange impression they made.” Indeed, for her, there is almost an alien quality to them:
Off every tram-haunted main road, there must be a neighbourhood like this where lived the common-mouthed harsh-speaking people who filled the pavements and shops and walked in the parks. To enter one of the little houses and speak there to its inmates would be to be finally claimed and infected by the life these people lived, the thing that made them what they were.
Miriam joins the staff of Wordsworth House, which is run by the Pernes, three spinster sisters — Miss Deborah, Miss Jenny, and Miss Haddie, all “dressed in thin fine black material” and with “tiny hands and little softly moving feet.” Miriam quickly develops mixed feelings for the sisters. On the one hand, she finds a genuine spirit of Christian charity in them, and she appreciates the freedom they allow her in shaping the curriculum she teaches the younger girls in the school. But she also finds the sisters stereotypical in their conventional attitudes toward education, culture, religion … and women.
Likewise, the sisters find Miriam a bit of an odd fish. One Sunday, after she rejects the value of the Anglican service they have attended with the girls, she and Miss Haddie find themselves on opposite sides on the basic question of the role of clergy. Miss Haddie is ready to put all her trust in their vicar’s ability to see to their spiritual needs. Miriam disagrees: “Oh, but I think that’s positively dangerous,” said Miriam gravely. “It simply means leaving your mind open for whatever they choose to say.”
“Did ye discuss any of your difficulties with yer vicar?” Miss Haddie asks with concern.
“He wasn’t capable of answering them,” replies Miriam.
“Ye’re an independent young woman,” concludes Miss Haddie.
As usual, George H. Thomson helps explain the links between the fictional world of Backwater and its counterparts in Richardson’s own life. In an article for the Proceedings of the Dorothy Richardson Society, he writes,
Who were the Pernes of Backwater? They were a trio of maiden sisters named Ayre who conducted a private school in North London called Edgeworth House at 28 Alexandra Villas, which was also 28 Seven Sisters Road opposite Finsbury Park. In the Autumn of 1892 Dorothy Richardson began to teach in their school, her job was to look after the younger students. Her employers were Anna Mary Ayre, the Principal, and her sisters Emma Ainsley and Isabella Reed Ayre. A fourth sister, Fanny Ellen Ayre, had died in March 1892, six months before Dorothy Richardson arrived. And a fifth sister Annie Oxley Ayre, in 1884 at the age of 40, had married.
Miriam’s personal revolution against the conventions of her day is marked by several small victories in Backwater. She realizes, for the first time, that a young man is interested in marrying her — and quickly dismisses the idea as ridiculous. She discovers a source of cheap popular novels, including some by Ouida, and sits up into the wee hours reading in her room. Inspired by Ouida’s passionate — and politically liberal — romances, she thinks, “I don’t care what people think or say. I am older than anyone here in this house. I am myself.” And she smokes her first cigarette:
Her nostrils breathed in smoke, and as she tasted the burnt flavour the sweetness of the unpolluted air all around her was a new thing. The acrid tang in her nostrils intoxicated her. She drew more boldly. There was smoke in her mouth. She opened it quickly, sharply exhaling a yellow cloud oddly different from the grey spirals wreathing their way from the end of the cigarette. She went on drawing in mouthful after mouthful of smoke, expelling each quickly with widely-opened lips, turning to look at the well-known room through the yellow haze and again at the sky, which drew nearer as she puffed at it. The sight of the tree-tops scrolled with her little clouds brought her a sense of power. She had chosen to smoke and she was smoking, and the morning world gleamed back at her….
And she begins to experience a sense of herself that, at times, strikes her with near-ecstatic intensity: “She became aware of a curious buoyancy rising within her. It was so strange that she stood still for a moment on the stair…. It was as if something had struck her, struck right through her impalpable body, sweeping it away, leaving her there shouting silently without it. I’m alive…. I’m alive…. ‘It’s me, me; this is me being alive.'”
Miriam stays at the school for nearly a year and a half, but finds the gulf between she sensibility and that of the Pernes sisters too great to be endured, and once again, she moves on. As the sisters present her with an expensive umbrella in a farewell ceremony, though, she is surprised, to witness the effect she has had on the sisters and the students: “… the amazement of hearing from various quarters of the room violent and repeated nose-blowings, and away near the door in the voice of a girl she had hardly spoken to a deep heavy contralto sobbing.”
Backwater, by Dorothy Richardson London: Duckworth, 1916
As I mentioned in my introductory post on Pilgrimage, there have been five editions in which the complete set of chapters/novels were published:
A four-volume set with 12 chapters/novels, from J. M. Dent and Cresset Press in 1938
A four-volume set with 12 chapters/novels, from Knopf in 1938
A four-volume set with 13 chapters/novels, from J. M. Dent in 1967
A four-volume set with 13 chapters/novels, from Popular Library in 1976
A four-volume set with 13 chapters/novels, from Virago in 1979
Of these, by far the oddest is the mass-market paperback set from Popular Library, one of which I am now the proud owner of.
I kind of remember seeing these when they first came out. As an English major, I was vaguely aware of Dorothy Richardson, probably having seen a reference to her in some survey piece I had to read as part of Prof. Malcolm Brown’s course on the 20th century British novel, but knew not much more than that she was lumped with Virginia Woolf, who I considered (at the time, and in the words of one of my classmates) “too adjective-y.” But when I saw these on the shelf, probably of the University Book Store , is it any wonder that I quickly labelled and filed them away under “soft porn”?
If I bothered to open any of the four volumes — and I’m sure I didn’t — nothing in the inside cover would have dissuaded me from that opinion. To help would-be readers out, Popular Libary provided one-line synopses of the chapters:
• Pointed Roofs
“filled with the intrigues and hidden passions of a German girl’s school…”
“a school of life and love in London, where two different men each demand that Miriam be his…”
“an escape from the bondage of the flesh into the ecstasies of the spirit…”
“in which Miriam Henderson plunges into an affair with a man of an alien race…”
• The Trap
“a world of women who scorn men — an inverted world that welcomes Miriam with open arms…”
• Dawn’s Left Hand
“introducing Miriam to the joys and the agonies of a passionate love between two women…”
Even now, it makes me want to wash my hands.
And then there are the cover photos. OK, they are true on one point: Miriam is a woman.
But the books are set between 1893 and 1915. And Miriam is short (5′ 4″, according to Richardson). And not considered particularly good looking by any of the men she encounters. And a brunette. Who was probably lucky to wash her hair more than once every few weeks, and who certainly never used a conditioner. And, though I haven’t done my research on this point, I’m pretty sure she never used lip gloss, either. Or had her portraits taken by Bob Guccione.
Contrary to the tag line above each volume title, Pilgrimage was not a “towering novel of the female revolution.” If it was, the females lost, unless “level of self-knowledge” had more political power back then than it does now.
In case we unwary buyers weren’t convinced by the covers, the backs of the books further promised that this could the kind of soft porn you could read in public — sort of like Proust meets Emmanuele:
Now, anyone who bothered to read the finer print below it would actually get a fairly objective description of Pilgrimage:
The magnificent novels that comprise Pilgrimage constitute one of the most enthralling and revealing [as in illuminating, not as in she takes her clothes off … a lot] fiction experiences of our time. Each novel is designed as a separate drama, but all form beautifully wrought links of a chain of being and becoming that lead its remarkable heroine, Miriam, through the major conflicts and decisions that have affected humanity, and most particularly women, in our century of crisis and change.
In this extraordinary work of art, Dorothy Richardson creates a style and projects a vision that give twentieth women both a voice and an identity. For this is woman’s fiction in the finest sense of the term — fiction that explores the many facets of modern life, whether sex or politics, friendship or art, though the eyes of a woman bent on changing the world as she changes herself. Long considered by leading critics one of the key achievements of modern literature, Pilgrimage at least reaches the American public in this four-volume edition.
The trouble is, if soft porn is what you have in mind, you could read all of the above and think this was a female version of My Secret Life (which was also, by the way, a fairly regular item in a liberated fiction section in the late 1970s).
There is little chance that this Popular Library series will make a permanent mark in publishing or literary history. Quality was never a hallmark of the company. As you can see from the above, the four books are actually even the same size, quite. When I got this set in the mail recently, I opened up the first volume and the brittle cover proceeded to break off completely from the binding. Another decade or two, and these puppies will self-destruct. And another scarifying ’70s relic will, thankfully, be lost forever.
The opening chapter of Dorothy Richardson’s Pilgrimage, Pointed Roofs (Project Gutenberg, Internet Archive, Amazon) immediately launches into Miriam Henderson’s long voyage of self-discovery. Like Richardson, she has been forced by her father’s bankruptcy into finding paying work through one of the very limited set of choices available to a well-bred, somewhat schooled, middle-class young woman in the England of 1890s. And like Richardson, what she obtains is a placement as an English teacher in a small private girl’s school in Germany.
As she travels with her father from England through Holland to Germany, Miriam swings back and forth between eager anticipation at the novelty and adventure of her first time in foreign countries and grave doubts about whether she is up to the challenge. Her willingness to go it on her own is helped along to some extent by her irritation at her father’s attempts to glorify the situation:
He was standing near her with the Dutchman who had helped her off the boat and looked after her luggage. The Dutchman was listening, deferentially. Miriam saw the strong dark blue beam of his eyes.
“Very good, very good,” she heard him say, “fine education in German schools.”
Both men were smoking cigars.
She wanted to draw herself upright and shake out her clothes.
“Select,” she heard, “excellent staff of masters… daughters of gentlemen.”
“Pater is trying to make the Dutchman think I am being taken as a pupil to a finishing school in Germany.” She thought of her lonely pilgrimage to the West End agency, of her humiliating interview, of her heart-sinking acceptance of the post, the excitements and misgivings she had had, of her sudden challenge of them all that evening after dinner, and their dismay and remonstrance and reproaches–of her fear and determination in insisting and carrying her point and making them begin to be interested in her plan.
After a long train ride through Holland and northern Germany, they arrive in Hanover, where her father leaves Miriam at a school run by Fräulein Lily Pfaff in a large house near the old part of town (whose medieval half-timbered houses and roofs inspired the title of this chapter). The school had about a dozen boarding students, a mix of German and English girls between the ages of 8 and 14 — barely younger than Miriam/Dorothy herself, who was just 17 when she came to the school. Typical of the educational approach for such girls at the time, Fräulein Pfaff’s curriculum is a mix of language instruction (German, French, English), singing and piano lessons, sewing, and religious training by a Lutheran pastor, with many idle hours and occasional outings. Perfect preparation, in other words, for a life as the well cared-for and placid wife of a comfortably rich man.
I am indebted–and will be throughout the rest of these posts on Pilgrimage–on George H. Thomson’s A Reader’s Guide to Dorothy Richardson’s Pilgrimage (1996) and his Notes on Pilgrimage: Dorothy Richardson Annotated (1999). The former provides a detailed chronology of the narrative events, the latter identifies and explains the many otherwise cryptic references in the text and reveals the depth to which his research took Thomson into such esoterica as card games, popular songs, railway routes and fares, and London shops of the period (1893-1915) covered by the books. In addition, Gloria Fromm’s Dorothy Richardson: A Biography (1977) is invaluable in providing a key to the ways in which characters, places, and events in Miriam Henderson’s life do — and do not — mirror those of Richardson’s.
With the help of Thomson and Fromm, for example, we can identify that Fräulein Pfaff’s real-life counterpart was Fräulein Lily Pabst, who ran the school at 13 Meterstrasse (Google Maps) in Hanover at which Richardson taught in the first half of 1891 (two years earlier than Miriam). According to Fromm’s biography, Richardson did not realize until halfway through writing the book that she had been using the real names of her characters, when she changed Pabst to Pfaff. In some cases, she never did come up with fictional alternatives.
As one might expect for a girl barely out of school herself and with no formal training or preparation to teach, Miriam is filled with doubts. Even before she leaves home, she dreams of being rejected by her students: “They came and stood and looked at her, and saw her as she was, without courage, without funds or good clothes or beauty, without charm or interest, without even the skill to play a part. They looked at her with loathing.” Riding through Germany, she looks out at the night as anxious thoughts run through her mind:
It was a fool’s errand . . . to undertake to go to the German school and teach . . . to be going there . . . with nothing to give. The moment would come when there would be a class sitting round a table waiting for her to speak. . . . How was English taught? How did you begin? English grammar . . . in German? Her heart beat in her throat. She had never thought of that . . . the rules of English grammar? Parsing and analysis…. Anglo-Saxon prefixes and suffixes … gerundial infinitive…. It was too late to look anything up.
And while she never does lose those doubts, Miriam manages to charm her girls with her youth and enthusiasm for the experience. However, she also quickly realizes that she is temperamentally incapable of going along quietly with a curriculum designed to produce passive and unquestioning helpmates. She seethes inside as the girls have a simplistic Lutheran dogma drilled into their heads and are led off to spend hours at services at the local church. She begins to realize how exceptional — if still imperfect — was her own schooling, which encouraged girls to think beyond marriage as a future: “the artistic vice-principal — who was a connection by marriage of Holman Hunt’s and had met Ruskin, Miriam knew, several times — had gone from girl to girl round the collected fifth and sixth forms asking them each what they would best like to do in life.” Tellingly, Miriam’s prompt response was, that she wanted to “write a book.”
Pointed Roofs introduces us to two themes that will remain constant throughout Pilgrimage: the role of music and clothes in Miriam’s world. For Miriam and her sisters (like Richardson, she has two older and one younger sister), music is an essential part of their lives. A piano and a rich collection of sheet music is the centerpiece of the family’s living room, and they all spend hours playing and singing, by themselves, with family, and for parties. Musical references account for a considerable share of Thomson’s annotations. In just the first 100 pages, Miriam thinks of, plays, or hears The Mikado, “Abide with Me,” Don Giovanni, Lohengrin, Chopin nocturnes, Beethoven sonatas, Mendelsohn’s Spring Song, and songs from the period like “Beauty’s Eyes,” “Venetian Song,” and “In Old Madrid.”
And there are her clothes. Miriam is lucky enough to have avoided the worst of the days of corsets and stays, but the awkwardness of women’s clothing of the time and the shabbiness, age, and poor quality of her own is an irritation never too far from her mind. Walking out in the chill of one of her first days in Hanover, she catalogs the shortcomings of her English clothes:
She hated, too, the discomfort of walking thus at this pace through streets along pavements in her winter clothes. They hampered her horribly. Her heavy three-quarter length coat made her too warm and bumped against her as she hurried along–the little fur pelerine which redeemed its plainness tickled her neck and she felt the outline of her stiff hat like a board against her uneasy forehead. Her inflexible boots soon tired her.
Her family’s effort to supplement her wardrobe don’t help, either: “‘We are sending you out two blouses. Don’t you think you’re lucky?’ Miriam glanced out at the young chestnut leaves drooping in tight pleats from black twigs … ‘real grand proper blouses the first you’ve ever had, and a skirt to wear them with … won’t you be within an inch of your life!'” As Pilgrimage progresses, Miriam’s struggles to deal with cheap shoes, dowdy blouses, and skirts that show all the stains and marks of daily wear in a working world are reminders of the meager circumstances to which her poorly-paid jobs condemn her, and the fine dresses and hats she sees other women in are symbols of a power and privilege she can never aspire to.
Miriam’s enthusiam for her German adventure carries her through the worst days, but she unwittingly earns Fräulein Pfaff’s criticism: “You have a most unfortunate manner,” the school mistress tells her. “If you should fail to become more genial, more simple and natural as to your bearing, you will neither make yourself understood nor will you be loved by your pupils.” Though Miriam would like to stay on at the school, she runs into a simple financial predicament when they arrive at the summer holiday period. Two of the girls invite her to join them and their families at the North Sea, but she simply lacks the money to cover the expense of her lodging and food. And Fräulein Pfaff makes little effort to encourage her to stay. Just five months after coming to Hanover, Miriam boards a train to return to England, knowing she may never come back to Germany again.
Pointed Roofs superbly introduces us to Richardson’s style, viewpoint, and journey. Miriam is still awakening, still naïve, and still tentative in her engagements with the adult world, but she already has a strong sense of an inner drive that will not easily accept the conventions of her day. In its very first paragraph, Richardson tells us that contemplation is as essential to Miriam’s being as breathing: “There was no one about. It would be quiet in her room. She could sit by the fire and be quiet and think things over….” As Walter Allen wrote in his introduction to the 1967 J. M. Dent collected edition, the first complete edition of the novel, “Pilgrimage shows us, uniquely, what it felt like to be a young woman, ardent, aspiring, fiercely independent, determined to live her own life in the profoundest sense….” Having just passed the halfway point through Pilgrimage, I think it may represent the high point so far in my year-plus exploration of the world as seen through the eyes of women writers.
Pointed Roofs, by Dorothy Richardson London: Duckworth, 1915
I recently embarked upon my longest voyage into the sea of neglected women writers, a journey through the thirteen volumes and over two thousand pages of what is easily the most neglected great serial novel, Dorothy Richardson’sPilgrimage. I am a little late, by this site’s standards, in coming to read Richardson, who, according to a Guardian article published last May, is finally receiving the recognition she deserves. The article came out the day a Blue Plaque in her honor was unveiled in Bloomsbury, at the address where she lived during 1905 and 1906, marking the centenary of the publication of her first novel, and the first book in Pilgrimage, Pointed Roofs. She has her own website, run by Professor Scott McCracken, who is also the lead editor for the Dorothy Richardson Scholarly Editions Project launched by Keele University, which plans to release annotated editions of all of Richardson’s works over the course of the next decade. Broadview Press released scholarly editions of Pointed Roofs and the fourth novel in the series, The Tunnel, in 2014, an online exhibition of her letters was opened a few months ago.
However, while a complete scholarly edition of Richardson’s work may become available ten years from now, today the situation is little better than it was fifty years ago, when Louise Bogan wrote, “Merely to get at Dorothy Richardson’s novels … has, of late, become so difficult that the waning of her reputation may be partly put down to the absence of her books themselves and data on their author.” The best complete edition, issued in four volumes by J. M. Dent in 1967, goes for $250 and more, if you can find it. For about $50, you can assemble the four paperback volumes issued as Virago Modern Classics in 1979, but they tend to be “well read” copies. There was also a cheap paperback set published by Popular Library in the U. S. in the 1970s, but it’s more of a wreck than a reference. I decided to compromise, picking up the four volume set published by Knopf in 1938, in excellent condition from John Schulman’s Caliban Books, supplemented with the VMC volume 4, which includes the posthumous thirteen novel, March Moonlight. However, I’ve also provided links below to free electronic editions of the first seven novels, courtesy of the Internet Archive.
And it’s very appropriate to devote a month to Richardson during this (second) year of exclusively reading the works of women. For Richardson was never anything but ferociously her own person, and that person was most definitely female. As Derek Stanford wrote in an obituary piece in 1957, “In all the two thousand pages of Pilgrimage there is not one effort to see the world from a man’s point of view.” Pilgrimage was, for Richardson, more than a work of fiction. Indeed, much of what occurs to Miriam Henderson, the heroine of the novels, is what happened to Richardson. The places, events, and characters can almost all be traced to their real counterparts in her life. As Horace Gregory wrote in his marvelous introduction to her work, Dorothy Richardson: An Adventure in Self-Discovery (1967), “To reread Pilgrimage today is to recognize that this particular work of art is closer to the art of autobiography than to fiction.”
Yet Pilgrimage is also much more than Richardson’s autobiography. I think Gregory got it right: writing the books was Richardson’s form of self-discovery. One of Richardson’s earliest supporters, the novelist May Sinclair, mistook her technique as imaginative in a purely fictional sense, referring to William James’ phrase, the stream of consciousness:
In this series there is no drama, no situation, no set scene. Nothing happens. It is just life going on and on. It is Miriam Henderson’s stream of consciousness going on and on…. In identifying herself with this life which is Miriam’s stream of consciousness Miss Richardson produces her effect of being the first, of getting closer to reality than any of our novelists who are trying so desperately to get close. No attitude or gesture of her own is allowed to come between her and her effect.
Writing to an inquiring reader some thirty years after beginning Pilgrimage, Richardson was a little uncomfortable with the “autobiography” label but most definite that what the books weren’t was fiction:
If by “autobiographical” you intend the telling of the story of a life, then, though all therein depicted is dictated from within experience, Pilgrimage is certainly not an autobiography. Nearer the mark, though too suggestive of “science” in the narrowed, modern application of that term, would be “an investigation of reality.” The term novel as applied to my work took me by surprise; but I did not then know what was beginning to happen to “the novel.
Vincent Brome, who was the last person to interview Richardson, shortly before her death in 1957, tried to capture what she described as the experience of writing the books: “She would feel herself surrendering to the consciousness of what seemed to be another person, to look out on that brilliant world, awaiting the final metempsychosis … until all signs of self-consciousness vanished and she was no longer herself; and then disconcertingly, it seemed to her that this other world had identities with a buried self dimly apprehended in states of reverie. Her plunge had become a plunge into her own unconscious.” When she reached this point, Richardson said, the writing flowed, accompanied with “a sense of being upon a fresh pathway.”
Indeed, in the final volume of Pilgrimage, March Moonlight, Miriam/Dorothy defined writing as a form of establishing reality from her reflections:
While I write, everything vanishes but what I contemplate. The whole of what is called “the past” is with me, seen anew, vividly… It moves, growing with one’s growth. Contemplation is adventure into discovery; reality. What is called “creation,” imaginative transformation, fantasy, invention, is only based on reality. Poetic description a half-truth? Can anything produced by man be called “creation?”
Richardson, asserted Louise Bogan, “is not recounting it to us retrospectively; she is sharing it with us in a kind of continuous present. Not this is the way it was, but this is the way it is.” And it is this quality that makes Pilgrimage vibrant and enthralling reading even a hundred years after it was written.
And so, we set out on Dorothy Richardson’s voyage to discovery her own reality. There is no better synopsis that the one provided by Bogan in her review of the 1967 J. M. Dent complete edition:
[W]e finally have Richardson through “Miriam” complete: the brave, if not entirely fearless (for she is often racked by fear), little wrong-headedd-to-the-majority partisan of her own sex (and of living as experienced by her own sex), in her high-necked blouse and (before she took up cycling) long skirt, from which the dust and mud of the London streets must be brushed daily; working endless hours in poor light at a job which involved physical drudgery as well as endless tact; going home to a tiny room under the roof of a badly run boardinghouse; meeting, in spite of her handicapped position, an astonishing range of human beings and of points of view; going to lectures; keeping up her music and languages; listening to debates at the Fabian Society; daring to go into a restaurant late at night, driven by cold and exhaustion, to order a roll, butter, and a cup of cocoa; trying to write, learning to write; trying to love andyet remain free; vividly aware of life and London. And continually sensing transition, welcoming change, eager to bring on the future and be involved with “the new.” And reiterating (on the verge of the most terrible war in history, wherein all variety of masculine madnesses were to be proven real): “Until it has been clearly explained that men are always partly wrong in their ideas, life will be full of poison and secret bitterness.”