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T H E BI BL E A N D
F E M I N ISM
THE BIBLE AND
F E M I N I SM
REMAPPING THE FIELD
Edited by
YVONNE SHERWOOD
1
1
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© Oxford University Press 2017
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First Edition published in 2017
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Dedication
Has there ever been a feminist study of the nouns and verbs associated with the production
of printed books? In the course of writing my own essay for this volume, I accidentally
discovered that it was once possible to mother a book—even though copyright laws have
always been laws of property and paternity. Working on this collection, I found myself
thinking about the term ‘editor’, which seems simultaneously to say too little and say too
much. Since 1793, ‘to edit’ has meant ‘to supervise for publication’. Contemporary online
dictionaries upgrade the concept to ‘management’, reflecting the current obsession with
managerialism. The word also means to correct, improve, censor, redact. Traditionally
the editor is (massively), the manager/overseer, and (minutely) the patient corrector/
redactor. He (?) is the God-like figure who shapes the whole according to his intention
(a figure that is decidedly lacking, but also longed for, when it comes to the edited collec-
tion, the Bible). But he is also the redactor: a figure who is very familiar to those who
work with biblical texts. The editor is imagined as at once organizing super-consciousness
and minor clerk.
What is missing from the traditional connotations of the ‘editor’ is the crucial element
of hosting. But this is not surprising, since the gendered word ‘to edit’ locates itself in the
public space of the production line, the desk, the office, the contract, rather than the
home, the sphere that modernity genders as female space.
Editing/hosting is risk. That’s part of the attraction. So much is outwith the host’s con-
trol. One of the many paradoxes of hospitality is that so much—in fact everything—
depends on the guests. There is nothing to come to, unless everyone—or at least the first
one, and then some others, show up. In this case this was by no means a foregone conclu-
sion. Some of the contributors have major leadership roles in their universities. Many
are leading scholars, with an invitation list as long as their arm. Many of the career-
younger scholars, but not just these, are feeling the pressures of the neoliberal university
and the increased casualization of academic work. At least one has spent the last few
years fighting hard for the future of an institution. Some of these life stories show up in
the essays. Others do not.
So I would like to take the unusual step of dedicating my thanks to the contributors,
who RSVP-ed their willingness to join this virtual print collective, and then showed up.
Like a good party, this collection has far exceeded the host’s expectations. Particular
thanks go to Anna Fisk, who in conventional terms would be described as the project’s
‘assistant’, but is perhaps better described as its ‘party planner’. After joining the project in
viii acknowledgements
its final year, Anna spent hours, with me, editing the essays and commenting on how I
had organized the seating arrangements and set the table of contents. She also did some
excellent work in managing (!) the host. Thanks too to the team at Oxford University
Press. Tom Perridge, Karen Raith, Matthew Humphrys, and Elissa Connor have been
extremely helpful editors, in every sense of the word.
Yvonne Sherwood, University of Kent, March 2017
Contents
List of Figuresxiii
List of Contributorsxv
PA RT I I A N U N C ON V E N T IONA L TOU R OF T H E
B I B L IC A L C A N ON , B E YON D T H E ‘C A N ON S’
OF F E M I N I ST / WOM A N I S T C R I T IC I SM
11. The Inheritance of Gehinnom: Feminist Midrash as a Vehicle for
Contemporary Bible Criticism 203
Deborah Kahn-Harris
13. Home at Last: The Local Domain and Female Power 240
Rachel Havrelock
20. Miriam Ben Amram, or, How to Make Sense of the Absence
of Women in the Genealogies of Levi (1 Chronicles 5.27–6.66) 355
Ingeborg Löwisch
PA RT I I I OF F PAG E : AC T UA L I Z AT ION S A N D
P E R F OR M A N C E S OF S C R I P T U R E B E YON D
P ROT E STA N T M ODE L S OF ‘R E A DI N G’
27. The Ancient Goddess, the Biblical Scholar, and the
Religious Past: Re-imaging Divine Women 495
Francesca Stavrakopoulou
31. ‘But I Still Read the Bible!’: Post-Christian Women’s Biblicalism 569
Dawn Llewellyn
Index687
List of Figures
32.1 Edvard Munch, Tulla Larsen (1898–99). Oil on canvas. 119.5 x 61 cm.
Oslo, Munch Museum. 592
32.2 Edvard Munch, Nude with long red hair (1902). Oil on canvas.
120 x 50 cm. Oslo, Munch Museum. 593
32.3 Nalini Malani, Transgressions, 2001/2014, Three-channel video/
shadow play with four reverse painted rotating Mylar cylinders,
4 rpm, sound, 7 minutes. Detail installation, 3,5 x 6,75 x 12,75 m. Nalini
Malani: You Can’t Keep Acid in a Paper Bag, knma, New Delhi, 2014,
Photograph Gireesh gv, Courtesy of knma and the artist. 596
32.4 Nalini Malani, Transgressions, 2001, Three channel video/shadow
play with four reverse painted Mylar cylinders, rotation 4 rpm, sound,
7 minutes, installation view with snake, size 4 x 12 x 6 m, Unpacking
Europe, Museum Boijmans van Beuningen, Rotterdam, 2001,
Photograph Johan Pijnappel, Courtesy of the artist. 597
32.5 Mieke Bal and Michelle Williams Gamaker, Madame B: Explorations
in Emotional Capitalism, video installation, 2012–2014, Detail: Charles
as Emma sees him, video still. 602
32.6 Mieke Bal and Michelle Williams Gamaker, Madame B: Explorations
in Emotional Capitalism, video installation, 2012–2014 Detail: Emma
flirting, video still. 603
32.7 Mieke Bal and Michelle Williams Gamaker, Madame B: Explorations
in Emotional Capitalism, video installation, 2012–2014 Detail:
Emotional capitalism in practice, video still. 604
32.8 Set photos of Mieke Bal & Michelle Williams Gamaker, Madame B:
Thomas Germaine as, from left to right: Léon, Charles, Rodolphe.
Photos: Thijs Vissia 605
36.1 Suffragette Madonna by Dunston-Weiler Lithograph Co. 1909. 652
36.2 Suffragette Madonna Crop of 1910. 653
List of Contributors
Mieke Bal is a renowned cultural theorist, critic, and video artist. Her interests range
from classical and biblical antiquity, seventeenth-century to contemporary art and mod-
ern literature, feminism, migratory culture, mental illness, the critique of capitalism, and
rationalism. Her book Narratology (1985) continues to be reprinted. Her many other
books include a quartet on political art: In Medias Res: Inside Nalini Malani’s Shadow
Plays (2013), Endless Andness (2013), Thinking in Film (2013), and Of What One Cannot
Speak (2010). A Mieke Bal Reader (2006) samples her interdisciplinary work, with Lov-
ing Yusef (2008) the most recent of her important contributions to biblical studies.
Denise K. Buell is Cluett Professor of Religion at Williams College. Her contribution
to this volume is part of a current book-in-progress that explores the intersectional
interface of species and temporality, as well as race, ethnicity, gender, and ability to
demonstrate the value of early Christian studies for contemporary feminist, race-critical,
and ecocritical work. She is also the author of Making Christians: The Rhetoric of Legit-
imacy in Clement of Alexandria (1999) and Why This New Race: Ethnic Reasoning in
Early Christianity (2005).
Janice Ewurama De-Whyte Sarfo is Assistant Professor of Old Testament and The-
ology at the School of Religion, Loma Linda University. Her work focuses on the inter-
play between culture, gender, and socio-economics in biblical interpretation.
Anna Fisk (volume editorial assistant) works in Theology and Religious Studies at the
University of Glasgow, and is Editorial Assistant of the journal Literature and Theology. She
is the author of Sex, Sin, and Our Selves: Encounters in Feminist Theology and Contempor-
ary Women’s Literature (2014), and journal articles and book chapters on feminist biblical
revisioning, craft and spirituality, contemporary animism, and literature and theology.
Mercedes L. García Bachmann is an ordained minister of the Lutheran church. Born
and raised in Argentina, she did her undergraduate studies at home and her graduate
studies at the Lutheran School of Theology in Chicago (MTh and PhD). She taught at
the Instituto Superior Evangélico de Estudios Teológicos in Buenos Aires (Isedet) from
1999 to 2016. She is the author of Women at Work in the DtrH (2013) and is currently
completing a commentary on the book of Judges.
Jennifer A. Glancy is Professor of Religious Studies at Le Moyne College in Syracuse,
New York. She is the author of Slavery in Early Christianity (2002), Slavery as Moral
Problem: In the Early Church and Today (2011), and Corporal Knowledge: Early Chris-
tian Bodies (2010).
xvi list of contributors
Rachel Havrelock is Associate Professor of English and Jewish Studies at the University of
Illinois at Chicago. Long engaged with questions of gender and geography, she is the co-
author of Women on the Biblical Road (1996) and the author of River Jordan: The
Mythology of a Dividing Line (2011). Rachel served as the Early Judaism editor for The
Oxford Encyclopedia of the Bible and Gender Studies (2015) and as a commentator for The
Torah: A Women’s Commentary (2007). She is currently at work on a monograph about
political power, the book of Joshua, and modern Israel, tentatively titled The Joshua Gener-
ation: Politics and the Promised Land.
Alison Jasper is Senior Lecturer in Religion and Gender Studies at the University of
Stirling, Scotland. She is the author of The Shining Garment of the Text: Gendered Read-
ings of John’s Prologue (1998) and Because of Beauvoir: Christianity and the Cultivation
of Female Genius (2012).
Ann Jeffers is Senior Lecturer in Hebrew Bible and Second Temple Judaism at
Heythrop College, University of London. Her research focuses on magic and divin-
ation in the ancient world, and in the Hebrew Bible in particular. Her work is inter-
disciplinary and includes a variety of methodologies, including feminism, ancient
construct of space, and collective memory. Her book, Magic and Divination in
Ancient Palestine and Syria, was published by Brill in 1996 and was followed by a
number of articles developing new methodologies in the field of ancient magic. She
is currently writing a book on the book of Ruth and on women’s rituals in the Hebrew
Bible and the Second Temple period, as well as a completing a project on the illustra-
tions in Luther’s Bible of 1534.
Deborah Kahn-Harris is the Principal of Leo Baeck College (LBC) in London, where
she also lectures in Hebrew Bible. She has worked as a congregational rabbi and served
as the Teaching Fellow in Judaism at the School for Oriental and African Studies, Uni-
versity of London. She holds an MA in Hebrew and Jewish Studies from LBC and a
PhD in Biblical Studies from the University of Sheffield. She has published articles in a
number of journals and contributed to a variety of edited collections.
Zayn Kassam is the John Knox McLean Professor of Religious Studies at Pomona Col-
lege, Claremont, California. She has been honoured with three Wig Awards for Distin-
guished Teaching at Pomona College, as well as an American Academy of Religion
Excellence in Teaching Award. She is the author of Introduction to the World’s Major
Religions: Islam (2006), and editor of Women and Islam (2010).
Pamela Kirk Rappaport is Professor (ret.) of the Department of Theology and Reli-
gious Studies, St John’s University, New York. She received her MA in Comparative
Literature from Indiana University and her Dr Theol from Ludwig Maximillian’s Uni-
versity, Munich, Germany. She is the author of Sor Juana Inés de la Cruz: Religion, Art
and Feminism (1997) and the introduction and translations of the volume Sor Juana
Inés de la Cruz: Selected Writings (2005) in the Classics of Western Spirituality series. She
is currently working on a biography, Sor Juana’s Secret, which incorporates Sor Juana’s
Jewish heritage for the first time.
list of contributors xvii
Jennifer Knust is Associate Professor of New Testament and Christian Origins at Bos-
ton University. She is the author of Unprotected Texts: The Bible’s Surprising Contradictions
about Sex and Desire (2011) and editor of Ritual Matters: Material Residues and Ancient
Religions (2017), among other books, articles, and essays.
Jennifer L. Koosed is Professor of Religious Studies at Albright College in Reading,
Pennsylvania. Her works include (Per)mutations of Qohelet: Reading the Body in the
Book (2006), Gleaning Ruth: A Biblical Heroine and Her Afterlives (2011), and Reading
the Bible as a Feminist (2017).
Jennifer Leader is Professor of English at Mt. San Antonio College in Walnut, Califor-
nia. She is the author of Knowing, Seeing, Being: Jonathan Edwards, Emily Dickinson,
Marianne Moore, and the American Typological Tradition (2016).
Dawn Llewellyn is Senior Lecturer in Christian Studies and Deputy Director of the
Institute for Gender Studies at the University of Chester. She is the author of Reading,
Feminism, and Spirituality: Troubling the Waves (2015) and has published on mother-
hood, voluntary childlessness, and Christianity; and on the relationship between reli-
gion and feminism. In addition she has co-edited with Sonya Sharma Religion, Equalities
and Inequalities (2016); and with Deborah F. Sawyer, Reading Spiritualties: Constructing
and Representing the Sacred (2008).
Ingeborg Löwisch is an ordained minister of the Lutheran church, currently located in
Hamburg, Germany. She is the author of Trauma Begets Genealogy: Gender and Mem-
ory in Chronicles (2015).
Joseph A. Marchal is Associate Professor of Religious Studies and Affiliated Faculty in
Women’s and Gender Studies at Ball State University. He is the author and editor of
several works, most recently Philippians: Historical Problems, Hierarchical Visions,
Hysterical Anxieties (2014, 2017), The People Beside Paul: The Philippian Assembly and
History from Below (2015), and Sexual Disorientations: Queer Temporalities, Affects,
Theologies (with Kent L. Brintnall and Stephen D. Moore, 2017).
Madipoane Masenya (ngwan’a Mphahlele) is Professor of Old Testament Studies in
the Department of Biblical and Ancient Studies at the University of South Africa, Pre-
toria. She has published numerous scientific articles and chapters in specialist books in
the area of the Hebrew Bible and gender, especially in African contexts. She served as
one of the associate editors of The Africana Bible: Reading Israel’s Scriptures from Africa
and the African Diaspora (2010). Her book, How Worthy is the Woman of Worth?
Rereading Proverbs 31:10–31 was published by Peter Lang in 2004.
Carol Meyers is Mary Grace Wilson Professor of Religious Studies Emerita at Duke
University and works in the fields of biblical studies, women’s studies, and Syro-Palestinian
archaeology. Her book Rediscovering Eve (2013) is a landmark study of women in
ancient Israel.
Holly Morse is Lecturer in Religions and Theology at the University of Manchester. She
recently completed her DPhil with Susan Gillingham at Worcester College, University
xviii list of contributors
of Oxford. Her doctoral work was on the biblical figure of Eve and her cultural recep-
tion, with a focus on marginalized readers and readings. Research interests include
gender, visual arts, and the Bible, female biblical interpretation, and hermeneutics.
Sara Moslener is a lecturer in the Department of Philosophy and Religion at Central
Michigan University. She is the author of Virgin Nation: Sexual Purity and American
Adolescence (2015) and is currently working on a new project about the racist origins of
sexual purity in American evangelicalism.
Jorunn Økland is Director of the Norwegian Institute at Athens and Professor of Gen-
der Studies in the Humanities at the University of Oslo. Recent publications include
Biblical Spatiality and the Sacred (2016) and a special issue of Biblical Interpretation
(v. 23 2015) on hegemonic masculinities. She is founding editor of Journal of the Bible
and its Reception. Previous books include Women in Their Place: Paul and the Corinth-
ian Discourse of Gender and Sanctuary Space (2004), The Way the World Ends: The
Apocalypse of John in Culture and Ideology (2009), and Marxist-Feminist Criticism of the
Bible (2008).
Alicia Ostriker is a poet and critic, winner of the National Jewish Book Award for
Poetry in 2010, for The Book of Seventy. She is the author of several books on the Bible,
including Feminist Revision and the Bible: The Unwritten Volume (1993); The Nakedness
of the Fathers: Biblical Visions and Revisions (1996); and For the Love of God: the Bible
as an Open Book (2007). Ostriker is Professor Emerita of Rutgers University where
for many years she taught a graduate seminar entitled ‘The Bible and Feminist
Imagination’.
Ilana Pardes is Katharine Cornell Professor of Comparative Literature at the Hebrew
University of Jerusalem and Director of the PhD Honours Programme. Her work has
focused on the nexus of Bible, literature, and culture as well as on questions of aesthet-
ics and hermeneutics. She is the author of Countertraditions in the Bible: A Feminist
Approach (1992), The Biography of Ancient Israel: National Narratives in the Bible (2000),
Melville’s Bibles (2008), Agnon’s Moonstruck Lovers: The Song of Songs in Israeli Culture
(2013), and The Song of Songs: A Biography (forthcoming).
Rosamond C. Rodman is a lecturer in the Religious Studies Department at California
State University, Northridge. Her work focuses upon scriptures and American culture,
and she is the editor of Ever the Twain Shall Meet: Religion and Politics in the United
States (2015).
Erin Runions is Associate Professor in the Department of Religious Studies at Pomona
College. Her publications include The Babylon Complex: Theopolitical Fantasies of War,
Sex and Sovereignty (2014), How Hysterical: Identification and Resistance in the Bible
and Film (2003), and Changing Subjects: Gender, Nation, Future in Micah (2001).
Deborah F. Sawyer currently teaches at the John Felice Centre, the Rome campus of
Loyola University, Chicago and lives in the Umbrian city of Perugia. For many years she
was Reader in Gender and Religion and Head of the Religious Studies Department at
list of contributors xix
Lancaster University, UK. Her published works include: A Walk in the Garden: Biblical,
Iconographical and Literary Images of Eden (with P. Morris, 1992), Midrash Aleph Beth
(1993); Women and Religion in the First Christian Centuries (1996); Is There A Future for
Feminist Theology? (with D. Collier, 1999); God, Gender and the Bible (2002); Reading
Spiritualities: Constructing and Representing the Sacred (with D. Llewellyn, 2008).
Among her numerous published articles and chapter contributions is her recent
research on Teresa of Avila, ‘Teresa in una prospettiva di genere’, in Proceedings of the
festival celebrating 500 years since the birth of Teresa of Avilia, (2017).
Anne-Mareike Schol-Wetter is currently head of the Department of Bible Advocacy at
the Dutch Bible Society and Associated Researcher at Leiden University and at the
Centre for Contextual Bible Interpretation (Free University Amsterdam and Protestant
Theological University). She holds a PhD in Biblical Studies from Utrecht University.
Her research focuses on the negotiation of gender, ethnic, and religious identity in the
Hebrew Bible, with a special focus on the traumatic experience of exile and defeat.
Elisabeth Schüssler Fiorenza is the Krister Stendahl Professor at Harvard University
Divinity School, co-founding senior editor of the Journal of Feminist Studies in Religion
and the first woman president (1987) of the Society of Biblical Literature. In Memory of
Her (1984), her landmark work, was translated into more than twelve languages. Her
latest works are Empowering Memory and Movement: Thinking and Working across Bor-
ders (2014); Feminist Biblical Studies in the Twentieth Century (ed. 2014); 1 Peter: Read-
ing Against the Grain (2015); and Congress of Wo/men: Religion, Culture and Kyriarchal
Power (2016).
Jane Shaw is Professor of Religious Studies and Dean for Religious Life at Stanford
University. She is the author of Miracles in Enlightenment England (2006) and Octavia,
Daughter of God: the Story of a Female Messiah and her Followers (2011).
Yvonne Sherwood holds degrees in English Literature, Jewish Studies, and Biblical
Studies and has been teaching Religious Studies for the last twenty years. She is cur-
rently Professor of Biblical Cultures and Politics at the University of Kent. She is the
author of many articles, edited collections, and monographs, including, most recently,
The Invention of the Biblical Scholar (with Stephen Moore; 2011) and Biblical Blasphem-
ing (2012), which was shortlisted for the American Academy of Religion Awards for
Excellence. One of the real pleasures of her career is working with postgraduate stu-
dents: PhD candidates (including several students working on Sexuality/Gender and
the Hebrew Bible) and also Masters students on the University of Kent’s new Canter-
bury and Paris Religious Studies MA.
Francesca Stavrakopoulou is Professor of Hebrew Bible and Ancient Religion at the
University of Exeter. Her research focuses primarily on the religious and social realities
of ancient Israel and Judah, their (mis)representation in the Hebrew Bible, and their
distortion in modern Western scholarship. She is the author of a number of scholarly
works, including King Manasseh and Child Sacrifice (2004), Land of Our Fathers: The
Roles of Ancestor Veneration in Biblical Land Claims (2010), The Social Life of the
Another random document with
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— Je l’appelle une vieille dame.
— Ah ! j’ai saisi, l’âge seul marque la différence.
— Je ne sais vraiment pas quelle autre distinction pourrait
exister.
— Alors toutes les femmes ici sont des dames ?
— Certainement ou du moins toutes les personnes respectables.
— Ah ! j’aime mieux cela ! Évidemment si le titre est donné à tout
le monde, cela change la face des choses.
Hattie ne put s’empêcher de rire.
— Miss Hattie soyez franche ; avouez que la femme du Président
n’appelle pas sa cuisinière une dame ?
— Mais si ; pourquoi pas, je vous prie !
Il se sentit agacé d’avoir produit si peu d’effet.
— Enfin, dit-il, les Américains ne sont pas plus égalitaires que les
autres peuples.
— En voilà une idée ! Un titre ne vaut que par le sens que vous
lui attribuez. Admettons que vous substituiez le mot « respectable »
au mot dame, vous comprenez ?
— Parfaitement. Au lieu de dire une dame, on dirait une
personne respectable.
— C’est cela. Alors, en Angleterre, les « gens de la haute »
n’accordent pas aux ouvriers l’appellation de messieurs ni de
dames ?
— Oh ! non.
— Et les ouvriers ne se considèrent pas eux-mêmes comme des
messieurs ni des dames ?
— Certainement pas.
— Eh bien ! si vous employiez un autre mot, il n’y aurait rien de
changé. Les gens chics s’arrogeraient le droit exclusif de s’appeler
des gens respectables, et les ouvriers, par une sorte de modestie,
ne prendraient pas ce titre. Ici, nous n’admettons pas cela. Chacun
se considère comme un monsieur ou une dame et se moque de
l’opinion du voisin, pourvu que ce voisin ne la crie pas trop fort. Il me
semble que vous cherchez à rabaisser vos semblables ; c’est
précisément ce que nous ne faisons jamais.
— Voilà, en effet, une distinction à laquelle je n’avais pas pensé.
Pourtant, s’appeler soi-même une dame ne fait pas que…
— Si j’étais vous, je ne continuerais pas.
Howard Tracy se retourna pour voir qui était le nouvel
interlocuteur. Il aperçut un homme trapu, d’une quarantaine
d’années, imberbe, aux cheveux grisonnants ; il avait une
physionomie intelligente et éveillée, et portait des habits de travail
propres quoique usés. Il venait d’une pièce contiguë où il avait
déposé son chapeau, et tenait à la main une cuvette fêlée. Hattie la
lui prit des mains.
— Je vais vous la remplir. Je vous présente le nouveau
pensionnaire, M. Barrow, M. Tracy. Nous en étions arrivés à un
tournant de la discussion où je commençais à me tordre.
— Merci, Hattie ; je venais voir les camarades. Et il s’assit sans
façon sur une vieille malle. J’ai écouté votre conversation avec
beaucoup d’intérêt, dit-il, et je n’aurais pas prolongé la discussion.
Vous en arriviez à conclure que le fait de s’appeler une dame
n’implique pas qu’on en soit une ; c’est ce que vous alliez dire. Eh
bien ! vous vous heurtiez à une autre objection à laquelle vous
n’aviez pas pensé. Qui a le droit de vous accorder un titre ? En
Europe, vingt ville personnes sur des millions d’individus s’attribuent
l’épithète ronflante de « messieurs et de dames » ; la grande masse
accepte cette appellation, sans s’insurger contre l’affront qu’elle
comporte.
Ici, au contraire, quelques milliers de personnes s’attribuent des
titres, mais la chose n’en reste pas là ; les autres, les non-titrés,
protestent et se pavoisent immédiatement des mêmes titres. De
cette façon, tout le monde est content, une égalité réelle se trouve
établie, tandis que de l’autre côté de l’Atlantique l’inégalité règne
absolue de par la volonté de la minorité et le consentement de la
majorité.
Dès le début de cette tirade, Tracy, très offusqué, s’était replié
sur lui-même, bien que, depuis des semaines, il se fût entraîné à
vivre dans un milieu essentiellement vulgaire. Il se ressaisit bientôt,
et fit bonne contenance sans se froisser de l’habitude qu’ont les
gens du peuple de se mêler à une conversation sans en être priés. Il
n’eut pas grand mérite cette fois, car cet homme portait en lui
quelque chose d’attrayant ; son sourire était très sympathique. Tracy
l’aurait même trouvé charmant si chez lui — bien qu’il s’en défendît
— l’égalité des classes eût existé autrement qu’à l’état de principe ;
son esprit l’admettait, mais sa personnalité se révoltait encore à
cette idée. En théorie Barrow était son égal, mais il lui déplaisait de
le voir étaler cette égalité.
— J’espère, dit-il, que tout ce que vous avez dit des Américains
est exact, car j’en ai douté quelquefois. Il semble que l’égalité soit
incompatible avec certains noms distinctifs encore usités dans votre
pays, bien que ces noms aient déjà perdu une partie de leur prestige
et de leur portée, puisqu’ils deviennent la propriété libre de chaque
individu. Je crois d’ailleurs que la différence des classes ne peut
exister qu’avec le consentement général de la masse ; jusqu’ici je
m’étais imaginé que les classes élevées s’étaient créées et
perpétuées d’elles-mêmes ; elles ne peuvent être perpétuées que
par le peuple, ce même peuple qu’elles méprisent et qui peut, d’un
instant à l’autre, les détruire et se substituer à elles.
— C’est mon avis, il n’y a pas de puissance au monde capable
d’empêcher les trente millions d’Anglais de se créer ducs s’ils le
veulent ; mais au bout de six mois ces millions de ducs
abandonneront leurs titres. Ils devraient essayer la chose et je suis
bien sûr que la monarchie elle-même ne survivrait pas à ce coup. Ce
serait la lutte du pot de terre contre le pot de fer, Herculanum contre
le Vésuve, et il faudrait plus de dix-huit cents ans pour déblayer les
épaves de ce cataclysme. Quelle valeur a un colonel dans notre
Sud ? Aucune, car ils se disent tous colonels là-bas. Non, Tracy
(Tracy ne put retenir un léger frisson), personne en Angleterre ne
vous considérerait comme un monsieur, vous non plus d’ailleurs ; et
cette distinction de castes vous met forcément dans une fausse
position ; elle finit par passer dans les mœurs, devient une habitude,
une seconde nature. Vous ne vous représentez pas, n’est-ce pas, le
Matterhorn s’enorgueillissant de ce que vos petites collines
d’Angleterre lui font l’honneur de le connaître !
— Non, pourquoi ?
— Eh bien ! concevez-vous que Darwin puisse être flatté de ce
qu’une princesse n’ignore pas son nom ? C’est si ridicule, qu’on
n’ose s’arrêter à cette pensée. Et cependant ce dieu, ce Memnon fut
très flatté du choix de la statue, il en convient lui-même. Qu’un dieu
prostitue ainsi sa divinité, et la profane, voilà un crime qui ne devrait
pas être possible.
Le nom de Darwin donna à la discussion une tournure littéraire ;
Barrow en fut si enthousiasmé qu’il se mit à l’aise pour causer plus
facilement ; il se débarrassa de sa veste et s’aperçut à peine de
l’arrivée pourtant tapageuse de ses camarades, qui chantaient et
riaient bruyamment en faisant leur toilette. Puis il fit à Tracy les
honneurs de sa chambre, de sa bibliothèque qui consistait en une
simple étagère, et lui posa quelques questions :
— Quel est votre métier ?
— Ma foi ! on m’appelle un cowboy, mais c’est de la pure
fantaisie, car je ne professe aucun métier.
— Mais alors de quoi vivez-vous ?
— Mon Dieu ! je ferais tout ce qu’on voudrait si je trouvais à
m’occuper, mais jusqu’à présent je n’ai rien fait.
— Je pourrais peut-être vous aider, et cela de très bon cœur.
— Je vous en serais bien reconnaissant, car je me sens las de
chercher en vain.
— Il est certain qu’un homme sans métier trouve difficilement du
travail. Il me semble qu’on vous a donné trop d’instruction et qu’on
ne vous a pas appris suffisamment à vous tirer d’affaire. Je me
demande quelle mauvaise inspiration a eue votre père ! il vous aurait
fallu un métier. Quoi qu’il en soit, nous nous débrouillerons ; nous
vous chercherons quelque chose à faire. Surtout, n’allez pas prendre
le mal du pays, cela gâterait tout. En causant, nous trouverons bien
ce qu’il vous faut, et pour commencer, attendez-moi ; nous allons
descendre dîner ensemble.
Tracy se sentait plein de sympathie et de reconnaissance pour
cet homme ; il l’aurait volontiers considéré comme un ami, s’il avait
pu, à l’instant même, mettre ses théories en pratique. Cependant sa
société lui plaisait et il se sentait moins découragé ; il désirait savoir
en particulier où et comment Barrow avait appris tout ce qu’il savait.
CHAPITRE XII