Jacqueline Rose: On "Daddy"
For a writer who has so consistently produced outrage in her critics, nothing has produced the outrage generated by Sylvia Plath's allusions to the Holocaust in her poetry, and nothing the outrage occasioned by 'Daddy', which is just one of the poems in which those allusions appear. Here is one such critic, important only for the clarity with which he lays out the terms of such a critique, Leon Wieseltier is reviewing Dorothy Rabinowicz's New Lives: Survivors of the Holocaust in an article entitled 'In a Universe of Ghosts', published in The New York Review of Books:
Auschwitz bequeathed to all subsequent art perhaps the most arresting of all possible metaphors for extremity, but its availability has been abused. For many it was Sylvia Plath who broke the ice . . . In perhaps her most famous poem, 'Daddy,’ she was explicit . . . There can be no disputing the genuineness of the pain here. But the Jews with whom she identifies were victims of something worse than 'weird luck'. Whatever her father did to her, it could not have been what the Germans did to the Jews. The metaphor is inappropriate . . . I do not mean to lift the Holocaust out of the reach of art. Adorno was wrong—poetry can be made after Auschwitz and out of it . . . But it cannot be done without hard work and rare resources of the spirit. Familiarity with the hellish subject must be earned, not presupposed. My own feeling is that Sylvia Plath did not earn it, that she did not respect the real incommensurability to her own experience of what took place.
It is worth looking at the central terms on which this passage turns—the objection to Plath's identification with the Jew: 'the Jews with whom she identifies'; to the terms of that identification for introducing chance into Jewish history (into history): 'victims of something worse than "weird luck"'; above all, to Plath's failure to recognise the 'incommensurability to her experience of what took place'. Wieseltier is not alone in this criticism. Similarly, Joyce Carol Oates objects to Plath 'snatching [her word] metaphors for her predicament from newspaper headlines'; Seamus Heaney argues that in poems like 'Lady Lazarus', Plath harnesses the wider cultural reference to a 'vehemently self-justifying purpose'; Irving Howe describes the link as 'monstrous, utterly disproportionate'; and Marjorie Perloff describes Plath's references to the Nazis as 'empty' and 'histrionic', 'cheap shots', 'topical trappings', 'devices' which 'camouflage' the true personal meaning of the poems in which they appear. On a separate occasion, Perloff compares Plath unfavourably to Lowell for the absence of any sense of personal or social history in her work. The two objections seem to cancel and mirror each other—history is either dearth or surplus, either something missing from Plath's writing or something which shouldn't be there.
In all these criticisms, the key concept appears to be metaphor—either Plath trivialises the Holocaust through that essentially personal (it is argued) reference, or she aggrandises her experience by stealing the historical event. The Wieseltier passage makes it clear, however, that if the issue is that of metaphor (‘Auschwitz bequeathed to all subsequent art perhaps the most arresting of all possible metaphors for extremity’) what is at stake finally is a repudiation of metaphor itself—that is, of the necessary difference or distance between its two terms: 'Whatever her father did to her it cannot be what the Germans did to the Jews.' Plath's abuse (his word) of the Holocaust as metaphor (allowing for a moment that this is what it is) rests on the demand for commensurability, not to say identity, between image and experience, between language and event. In aesthetic terms, what Plath is being criticised for is a lack of 'objective correlative' (Perloff specifically uses the term). But behind Wieseltier's objection, there is another demand—that only those who directly experienced the Holocaust have the right to speak of it—speak of it in what must be, by implication, non-metaphorical speech. The allusion to Plath in his article is there finally only to make this distinction—between the testimony of the survivors represented in Rabinowicz's book and the poetic metaphorisation (unearned, indirect, incommensurate) of Plath.
Turn the opening proposition of this quotation around, therefore, and we can read in it, not that 'Auschwitz bequeathed the most arresting of all possible metaphors for extremity', but that in relation to literary representation—or at least this conception of it—Auschwitz is the place where metaphor is arrested, where metaphor is brought to a halt. In this context, the critique of Plath merely underlines the fact that the Holocaust is the historical event which puts under greatest pressure—or is most readily available to put under such pressure—the concept of linguistic figuration. For it can be argued (it has recently been argued in relation to the critic Paul de Man) that, faced with the reality of the Holocaust, the idea that there is an irreducibly figurative dimension to all language is an evasion, or denial, of the reality of history itself. But we should immediately add here that in the case of Plath, the question of metaphor brings with it—is inextricable from—that of fantasy and identification in so far as the image most fiercely objected to is the one which projects the speaker of the poem into the place of a Jew. The problem would seem to be, therefore, not the slippage of meaning, but its fixing—not just the idea of an inherent instability, or metaphoricity, of language, but the very specific fantasy positions which language can be used to move into place. Criticism of 'Daddy' shows the question of fantasy, which has appeared repeatedly as a difficulty in the responses to Plath's writing, in its fullest historical and political dimension.
In this final chapter, I want to address these objections by asking what the representation of the Holocaust might tell us about this relationship between metaphor, fantasy and identification, and then ask whether Sylvia Plath’s ‘Daddy’ might not mobilize something about that relationship itself. The issue then becomes not whether Plath has the right to represent the Holocaust, but what the presence of the Holocaust in her poetry unleashes, or obliges us to focus, about representation as such.
[. . .]
'Daddy' is a much more difficult poem to write about. It is of course the poem of the murder of the father which at the very least raises the psychic stakes. It is, quite simply, the more aggressive poem. Hence, no doubt, its founding status in the mythology of Sylvia Plath. Reviewing the American publication of Ariel in 1966, Timemagazine wrote:
Within a week of her death, intellectual London was hunched over copies of a strange and terrible poem she had written during her last sick slide toward suicide. 'Daddy' was its title; its subject was her morbid love-hatred of her father; its style was as brutal as a truncheon. What is more, 'Daddy' was merely the first jet of flame from a literary dragon who in the last months of her life breathed a burning river of bale across the literary landscape.
Writing on the Holocaust, Jean-François Lyotard suggests that two motifs tend to operate in tension, or to the mutual exclusion of each other—the preservation of memory against forgetfulness and the accomplishment of vengeance. Do 'Little Fugue' and 'Daddy' take up the two motifs one after the other, or do they present something of their mutual relation, the psychic economy that ties them even as it forces them apart? There is a much clearer narrative in 'Daddy'—from victimisation to revenge. In this case it is the form of that sequence which has allowed the poem to be read purely personally as Plath's vindictive assault on Otto Plath and Ted Hughes (the transition from the first to the second mirroring the biographical pattern of her life). Once again, however, it is only that preliminary privileging of the personal which allows the reproach for her evocation of history—more strongly this time, because this is the poem in which Plath identifies with the Jew.
The first thing to notice is the trouble in the time sequence of this poem in relation to the father, the technically impossible temporality which lies at the centre of the story it tells, which echoes that earlier impossibility of language in 'Little Fugue':
You do not do, you do not do
Any more, black shoe
In which I have lived like a foot
For thirty years, poor and white,
Barely daring to breathe, or Achoo.
Daddy, I have had to kill you.
You died before I had time—
Marble-heavy, a bag full of God,
Ghastly statue, with one gray toe
Big as a Frisco seal
And a head in the freakish Atlantic
Where it pours bean green over blue
In the waters off beautiful Nauset.
I used to pray to recover you.
What is the time sequence of these verses? On the one hand, a time of unequivocal resolution, the end of the line, a story that once and for all will be brought to a close: 'You do not do, you do not do/Any more'. This story is legendary. It is the great emancipatory narrative of liberation which brings, some would argue, all history to an end. In this case, it assimilates, combines into one entity, more than one form of oppression—daughter and father, poor and rich—licensing a reading which makes of the first the meta-narrative of all forms of inequality (patriarchy the cause of all other types of oppression, which it then subordinates to itself). The poem thus presents itself as protest and emancipation from a condition which reduces the one oppressed to the barest minimum of human, but inarticulate, life: ‘Barely daring to breathe or Achoo’ (it is hard not to read here a reference to Plath’s sinusitis). Blocked, hardly daring to breathe or to sneeze, this body suffers because the father has for too long oppressed.
If the poem stopped here then it could fairly be read, as it has often been read, in triumphalist terms—instead of which it suggests that such an ending is only a beginning, or repetition, which immediately finds itself up against a wholly other order of time: 'Daddy, I have had to kill you./ You died before I had time.' In Freudian terms, this is the time of 'Nachtraglichkeit' or after-effect: a murder which has taken place, but after the fact, because the father who is killed is already dead; a father who was once mourned ('I used to pray to recover you') but whose recovery has already been signalled, by what precedes it in the poem, as the precondition for his death to be repeated. Narrative as repetition—it is a familiar drama in which the father must be killed in so far as he is already dead. This at the very least suggests that, if this is the personal father, it is also what psychoanalysis terms the father of individual prehistory, the father who establishes the very possibility (or impossibility) of history as such. It is through this father that the subject discovers—or fails to discover—her own history, as at once personal and part of a wider symbolic place. The time of historical emancipation immediately finds itself up against the problem of a no less historical, but less certain, psychic time.
This is the father as godhead, as origin of the nation and the word—graphically figured in the image of the paternal body in bits and pieces spreading across the American nation state: bag full of God, head in the Atlantic, big as a Frisco seal. Julia Kristeva terms this father 'Pere imaginaire', which she then abbreviates ‘PI’. Say those initials out loud in French and what you get is 'pays' (country or nation)—the concept of the exile. Much has been made of Plath as an exile, as she goes back and forth between England and the United States. But there is another history of migration, another prehistory, which this one overlays—of her father, born in Grabow, the Polish Corridor, and her mother's Austrian descent: 'you are talking to me as a general American. In particular, my background is, may I say, German and Austrian.
If this poem is in some sense about the death of the father, a death both willed and premature, it is no less about the death of language. Returning to the roots of language, it discovers a personal and political history (the one as indistinguishable from the other) which once again fails to enter into words:
In the German tongue, in the Polish town
Scraped flat by the roller
Of wars, wars, wars.
But the name of the town is common.
My Polack friend
Says there are a dozen or two.
So I never could tell where you
Put your foot, your root,
I never could talk to you.
The tongue stuck in my jaw.
It stuck in a barb wire snare.
Ich, ich, ich, ich,
I could hardly speak.
I thought every German was you.
And the language obscene
Twice over, the origins of the father, physically and in language, are lost—through the wars which scrape flat German tongue and Polish town, and then through the name of the town itself, which is so common that it fails in its function to identify, fails in fact to name. Compare Claude Lanzmann, the film-maker of Shoah, on the Holocaust as 'a crime to forget the name', or Lyotard: 'the destruction of whole worlds of names'. Wars wipe out names, the father cannot be spoken to, and the child cannot talk, except to repeat endlessly, in a destroyed obscene language, the most basic or minimal unit of self-identity in speech: 'ich, ich, ich, ich' (the first draft has ‘incestuous' for 'obscene'). The notorious difficulty of the first-person pronoun in relation to identity—its status as shifter, the division or splitting of the subject which it both carries and denies—is merely compounded by its repetition here. In a passage taken out of her journals, Plath comments on this 'I':
I wouldn't be I. But I am I now; and so many other millions are so irretrievably their own special variety of 'I’ that I can hardly bear to think of it. I: how firm a letter; how reassuring the three strokes: one vertical, proud and assertive, and then the two short horizontal lines in quick, smug, succession. The pen scratches on the paper I . . . I . . . I . . . I . . . I . . . I.
The effect, of course, if you read it aloud, is not one of assertion but, as with 'ich, ich, ich, ich', of the word sticking in the throat. Pass from that trauma of the 'I' back to the father as a 'bag full of God', and 'Daddy' becomes strikingly resonant of the case of a woman patient described at Hamburg, suspended between two utterances: 'I am God’s daughter' and 'I do not know what I am' (she was the daughter of a member of Himmler’s SS).
In the poem, the 'I' moves backwards and forwards between German and English, as does the 'you' ('Ach, du'). The dispersal of identity in language follows the lines of a division or confusion between nations and tongues. In fact language in this part of the poem moves in two directions at once. It appears in the form of translation and as a series of repetitions and overlappings—‘Ich’, ‘Ach', ‘Achoo'—which dissolve the pronoun back into infantile patterns of sound. Note too how the rhyming pattern of the poem sends us back to the fist line. ‘You do not do, you do not do’, and allows us to read it as both English and German: ‘You du not du’, ‘You you not you’—‘you’ as ‘not you’ because ‘you’ do not exist inside a space where linguistic address would be possible.
I am not suggesting, however, that we apply to Plath's poem the idea of poetry as ecriture (women's writing as essentially multiple, the other side of normal discourse, fragmented by the passage of the unconscious and the body into words). Instead the poem seems to be outlining the conditions under which that celebrated loss of the symbolic function takes place. Identity and language lose themselves in the place of the father whose absence gives him unlimited powers. Far from presenting this as a form of liberation—language into pure body and play—Plath's poem lays out the high price, at the level of fantasy, that such a psychic process entails. Irruption of the semiotic (Kristeva's term for that other side of normal language), which immediately transposes itself into an alien, paternal tongue.
Plath's passionate desire to learn German and her constant failure to do so, is one of the refrains of both her journals and her letters home: 'Wickedly didn't do German for the last two days, in a spell of perversity and paralysis' . . . 'do German (that I can do)' . . . 'German and French would give me self-respect, why don't I act on this?' . . . 'Am very painstakingly studying German two hours a day' . . . 'At least I have begun my German. Painful, as if "part were cut out of my brain"' . . . 'Worked on German for two days, then let up' . . . 'Take hold. Study German today.' In The Bell Jar, Esther Greenwood says: 'every time I picked up a German dictionary or a German book, the very sight of those dense, black, barbed wire letters made my mind shut like a clam'.
If we go back to the poem, then I think it becomes clear that it is this crisis of representation in the place of the father which is presented by Plath as engendering—forcing, even—her identification with the Jew. Looking for her father, failing to find him anywhere, the speaker finds him everywhere instead. Above all, she finds him everywhere in the language which she can neither address to him nor barely speak. It is this hallucinatory transference which turns every German into the image of the father, makes for the obscenity of the German tongue, and leads directly to the first reference to the Holocaust:
And the language obscene
An engine, an engine
Chuffing me off like a Jew.
A Jew to Dachau, Auschwitz, Belsen.
I began to talk like a Jew.
I think I may well be a Jew.
The snows of the Tyrol, the clear beer of Vienna
Are not very pure or true.
With my gypsy ancestress and my weird luck
And my Taroc pack and my Taroc pack
I may be a bit of a Jew.
The only metaphor here is that first one that cuts across the stanza break—'the language obscene/ /An engine, an engine'—one of whose halves is language. The metaphor therefore turns on itself, becomes a comment on the (obscene) language which generates the metaphor as such. More important still, metaphor is by no means the dominant trope when the speaker starts to allude to herself as a Jew:
Chuffing me off like a Jew.
I began to talk like a Jew.
I think I may well be a Jew.
I may be a bit of a Jew.
Plath's use of simile and metonymy keeps her at a distance, opening up the space of what is clearly presented as a partial, hesitant, and speculative identification between herself and the Jew. The trope of identification is not substitution but displacement, with all that it implies by way of instability in any identity thereby produced. Only in metaphor proper does the second, substituting term wholly oust the first; in simile, the two terms are co-present, with something more like a slide from one to the next; while metonymy is, in its very definition, only ever partial (the part stands in for the whole).
If the speaker claims to be a Jew, then, this is clearly not a simple claim ('claim' is probably wrong here). For this speaker, Jewishness is the position of the one without history or roots: 'So I never could tell where you/Put your foot, your root'. Above all, it is for her a question, each time suspended or tentatively put, of her participation and implication in the event. What the poem presents us with, therefore, is precisely the problem of trying to claim a relationship to an event in which—the poem makes it quite clear—the speaker did not participate. Given the way Plath stages this as a problem in the poem, presenting it as part of a crisis of language and identity, the argument that she simply uses the Holocaust to aggrandise her personal difficulties seems completely beside the point. Who can say that these were not difficulties which she experienced in her very person?
If this claim is not metaphorical, then, we should perhaps also add that neither is it literal. The point is surely not to try and establish whether Plath was part Jewish or not. The fact of her being Jewish could not legitimate the identification—it is, after all, precisely offered as an identification—any more than the image of her father as a Nazi which now follows can be invalidated by reference to Otto Plath. One old friend wrote to Plath’s mother on publication of the poem in the review of Ariel inTime in 1966 to insist that Plath's father had been nothing like the image in the poem (the famous accusation of distortion constantly brought to bear on Plath).
Once again these forms of identification are not exclusive to Plath. Something of the same structure appears at the heart of Jean Stafford's most famous novel, ABoston Adventure, published in 1946. The novel's heroine, Sonie Marburg, is the daughter of immigrants, a Russian mother and a German father who eventually abandons his wife and child. As a young woman, Sonie finds herself adopted by Boston society in the 1930s. Standing in a drawing-room, listening to the expressions of anti-Semitism, she speculates:
I did not share Miss Pride's prejudice and while neither did I feel strongly partisan towards Jews, the subject always embarrassed me because, not being able to detect Hebraic blood at once except in a most obvious face, I was afraid that someone's toes were being trod on.
It is only one step from this uncertainty, this ubiquity and invisibility of the Jew, to the idea that she too might be Jewish: 'And even here in Miss Pride's sitting-room where there was no one to be offended (unless I myself were partly Jewish, a not unlikely possibility) . . .'. Parenthetically and partially, therefore, Sonie Marburg sees herself as a Jew. Like Plath, the obverse of this is to see the lost father as a Nazi: 'what occurred to me as [Mrs. Hornblower] was swallowed up by a crowd of people in the doorway that perhaps my father, if he had gone back to Wurzburg, had become a Nazi'—a more concrete possibility in Stafford's novel, but one which turns on the same binary, father/daughter, Nazi/Jew, that we see in Plath.
In Plath’s poem, it is clear that these identities are fantasies, not for the banal and obvious reason that they occur inside a text, but because the poem addresses the production of fantasy as such. In this sense, I read 'Daddy' as a poem about its own conditions of linguistic and phantasmic production. Rather than casually produce an identification, it asks a question about identification, laying out one set of intolerable psychic conditions under which such an identification with the Jew might take place.
Furthermore—and this is crucial to the next stage of the poem—these intolerable psychic conditions are also somewhere the condition, or grounding, of paternal law. For there is a trauma or paradox internal to identification in relation to the father, one which is particularly focused by the Holocaust itself. At the Congress, David Rosenfeld described the 'logical-pragmatic paradox' facing the children of survivors: 'to be like me you must go away and not be like me; to be like your father, you must not be like your father). Lyotard puts the dilemma of the witness in very similar terms: 'if death is there [at Auschwitz], you are not there; if you are there, death is not there. Either way it is impossible to prove that death is there' (compare Levi on the failure of witness). For Freud, such a paradox is structural, Oedipal, an inseparable part of that identification with the father of individual prehistory which is required of the child: '[The relation of the superego] to the ego is not exhausted by the precept: "you ought to be like this (like your father)." It also comprises the prohibition: "You may not be like this (like your father)".' Paternal law is therefore grounded on an injunction which it is impossible to obey. Its cruelty, arid its force, reside in the form of the enunciation itself.
'You stand at the blackboard, Daddy/In the picture I have of you'—it is not the character of Otto Plath, but his symbolic position which is at stake.
[. . .]
One could then argue that it is this paradox of paternal identification. that Nazism most visibly inflates and exploits. For doesn't Nazism itself also turn on the image of the father, a father enshrined in the place of the symbolic, all-powerful to the extent that he is so utterly out of reach? (and not only Nazism—Ceausescu preferred orphans to make up his secret police). By rooting the speaker's identification with the Jew in the issue of paternity, Plath's poem enters into one of the key phantasmic scenarios of Nazism itself. As the poem progresses, the father becomes more and more of a Nazi (not precisely that this identity is not given, but is something which emerges). Instead of being found in every German, what is most frighteningly German is discovered retrospectively in him:
I have always been scared of you
With your Luftwaffe, your gobbledygoo.
And your neat moustache
And your Aryan eye bright blue.
Panzer-man, panzer-man, O You—
Not God but a swastika
So black no sky could squeak through.
The father turns into the image of the Nazi, a string of cliches and childish nonsense (‘your gobbledygoo’), of attributes and symbols (again the dominant trope is metonymy) which accumulate and cover the sky. This is of course a parody—the Nazi as a set of empty signs. The image could be compared with Virginia Woolf's account of the trappings of fascism in Three Guineas.
Not that this makes him any the less effective, any the less frightening, any the less desired. In its most notorious statement, the poem suggests that victimization by this feared and desired father is one of the fantasies at the heart of fascism, one of the universal attractions for women of fascism itself. As much as predicament, victimization is also pull:
Every woman adores a fascist,
The boot in the face, the brute
Brute heart of a brute like you.
For feminism, these are the most problematic lines of the poem— the mark of a desire that should not speak its name, or the shameful insignia of a new license for women in the field of sexuality which has precisely gone too far: 'In acknowledging that the politically correct positions of the Seventies were oversimplified, we are in danger of simply saying once more that sex is a dark mystery, over which we have no control. "Take me—I'm yours", or "Every woman adores a fascist".' The problem is only compounded by the ambiguity of the lines which follow that general declaration. Who is putting the boot in the face? The fascist certainly (woman as the recipient of a sexual violence she desires). But, since the agency of these lines is not specified, don’t they also allow that it might be the woman herself (identification with the fascist being what every woman desires)?
There is no question, therefore, of denying the problem of these lines. Indeed, if you allow that second reading, they pose the question of women's implication in the ideology of Nazism more fundamentally than has normally been supposed. But notice how easy it is to start dividing up and sharing out the psychic space of the text. Either Plath's identification with the Jew is the problem, or her desire for/identification with the fascist. Either her total innocence or her total guilt. But if we put these two objections or difficulties together? Then what we can read in the poem is a set of reversals which have meaning only in relation to each other: reversals not unlike those discovered in the fantasies of the patients described at Hamburg, survivors, children of survivors, children of Nazis—disjunct and sacrilegious parallelism which Plath's poem anticipates and repeats.
If the rest of the poem then appears to give a narrative of resolution to this drama, it does so in terms which are no less ambiguous than what has gone before. The more obviously personal narrative of the next stanzas—death of the father, attempted suicide at twenty, recovery of the father in the image of the husband—is represented as return or repetition: 'At twenty I tried to die/ And get back, back, back to you' . . . 'I made a model of you', followed by emancipation: 'So Daddy I'm finally through', and finally 'Daddy, daddy, you bastard, I'm through'. They thus seem to turn into a final, triumphant sequence the two forms of temporality which were offered at the beginning of the poem. Plath only added the last stanza—'There's a stake in your fat black heart', etc.—in the second draft to drive the point home, as it were (although even 'stake' can be read as signaling a continuing investment).
But for all that triumphalism, the end of the poem is ambiguous. For that 'through’ on which the poem ends is given only two stanzas previously as meaning both ending: 'So daddy, I'm finally through' and the condition, even if failed in this instance, for communication to be possible: 'The voices just can't worm through'. How then should we read that last line—'Daddy, daddy, you bastard, I'm through’? Communication as ending, or dialogue without end? Note too how the final vengeance in itself turns on an identification—'you bastard'—that is, 'you father without father', 'you, whose father, like my own, is in the wrong place'.
A point about the more personal narrative offered in these last stanzas, for it is the reference to the death of the father, the attempted suicide, and the marriage which calls up the more straightforward biographical reading of this text. Note, however, that the general does not conceal—'camouflage'—the particular or personal meaning. It is, again, the relationship of the two levels which is important (it is that relationship, part sequence, part overdetermination, which the poem transcribes). But even at the most personal level of this poem, there is something more general at stake. For the link that 'Daddy' represents between suicide and a paternity, at once personal and symbolic, is again not exclusive to Plath.
At the end of William Styron's Lie Down in Darkness, Peyton, with whose suicide the book opened, is allowed to tell her story; the book has work backwards from her death to its repetition through her eyes. In one of her last moments, she thinks— encapsulating in her thoughts the title of the book—'I've sinned only in order to lie down in darkness and find, somewhere in the net of dreams, a new father, a new home.' And then, as if in response to that impossible dream impossible amongst other things because of the collapse of the myth of America on Nagasaki day, the day Peyton dies—the book ends with a 'Negro' revival baptism, as the servants of the family converge on the mass congregation of 'Daddy Faith'. As if the book was suggesting that the only way forward after the death of Peyton was into a grossly inflated symbolic paternity definitively lost to middle America, available only to those whom that same America exploits. 'Daddy' is not far from this—if it is a suicide poem, it is so only to the extent that it locates a historically actualised vacancy, and excess, at the heart of symbolic, paternal law.
[. . .]
Finally, I would suggest that 'Daddy' does allow us to ask whether the woman might not have a special relationship to fantasy--the only generalisation in the poem regarding women is, after all, that most awkward of lines: 'Every woman adores a fascist.' It is invariably taken out of context, taken out of the ghastly drama which shows where such a proposition might come from—what, for the woman who makes it, and in the worse sense, it might mean. Turning the criticism of Plath around once more, could we not read in that line a suggestion, or even a demonstration, that it is a woman who is most likely to articulate the power—perverse, recalcitrant, persistent—of fantasy as such? Nor would such an insight be in any way incompatible with women's legitimate protest against a patriarchal world. This is for me, finally, the wager of Plath's work.
From The Haunting of Sylvia Plath. Cambridge: Harvard UP, 1992. Copyright © 1992.