Women in Love (Barnes & Noble Classics Series)

by D. H. Lawrence

  Then there was need for a complete break. The mines were run on an old system, an obsolete idea. The initial idea had been, to obtain as much money from the earth as would make the owners comfortably rich, would allow the workmen sufficient wages and good conditions, and would increase the wealth of the country altogether. Gerald’s father, following in the second generation, having a sufficient fortune, had thought only of the men. The mines, for him, were primarily great fields to produce bread and plenty for all the hundreds of human beings gathered about them. He had lived and striven with his fellow owners to benefit the men every time. And the men had been benefited in their fashion. There were few poor, and few needy. All was plenty, because the mines were good and easy to work. And the miners, in those days, finding themselves richer than they might have expected, felt glad and triumphant. They thought themselves well-off, they congratulated themselves on their good-fortune, they remembered how their fathers had starved and suffered, and they felt that better times had come. They were grateful to those others, the pioneers, the new owners, who had opened out the pits, and let forth this stream of plenty.

  But man is never satisfied, and so the miners, from gratitude to their owners, passed on to murmuring. Their sufficiency decreased with knowledge, they wanted more. Why should the master be so out of all proportion rich?

  There was a crisis when Gerald was a boy, when the Masters’ Federation closed down the minesbm because the men would not accept a reduction. This lock-out had forced home the new conditions to Thomas Crich. Belonging to the Federation, he had been compelled by his honour to close the pits against his men. He, the father, the Patriarch, was forced to deny the means of life to his sons, his people. He, the rich man who would hardly enter heaven because of his possessions, must now turn upon the poor, upon those who were nearer Christ than himself, those who were humble and despised and closer to perfection, those who were manly and noble in their labours, and must say to them: “Ye shall neither labour nor eat bread.”

  It was this recognition of the state of war which really broke his heart. He wanted his industry to be run on love. Oh, he wanted love to be the directing power even of the mines. And now, from under the cloak of love, the sword was cynically drawn, the sword of mechanical necessity.

  This really broke his heart. He must have the illusion and now the illusion was destroyed. The men were not against him, but they were against the masters. It was war, and willy nilly he found himself on the wrong side, in his own conscience. Seething masses of miners met daily, carried away by a new religious impulse. The idea flew through them: “All men are equal on earth,” and they would carry the idea to its material fulfilment. After all, is it not the teaching of Christ? And what is an idea, if not the germ of action in the material world. “All men are equal in spirit, they are all sons of God. Whence then this obvious disquality?” It was a religious creed pushed to its material conclusion. Thomas Crich at least had no answer. He could but admit, according to his sincere tenets, that the disquality was wrong. But he could not give up his goods, which were the stuff of disquality. So the men would fight for their rights. The last impulses of the last religious passion left on earth, the passion for equality, inspired them.

  Seething mobs of men marched about, their faces lighted up as for holy war, with a smoke of cupidity. How disentangle the passion for equality from the passion of cupidity, when begins the fight for equality of possessions? But the God was the machine. Each man claimed equality in the Godhead of the great productive machine. Every man equally was part of this Godhead. But somehow, somewhere, Thomas Crich knew this was false. When the machine is the Godhead, and production or work is worship, then the most mechanical mind is purest and highest, the representative of God on earth. And the rest are subordinate, each according to his degree.

  Riots broke out, Whatmore pit-head was in flames. This was the pit furthest in the country, near the woods. Soldiers came. From the windows of Shortlands, on that fatal day, could be seen the flare of fire in the sky not far off, and now the little colliery train, with the workmen’s carriages which were used to convey the miners to the distant Whatmore, was crossing the valley full of soldiers, full of red-coats. Then there was the far-off sound of firing, then the later news that the mob was dispersed, one man was shot dead, the fire was put out.bn

  Gerald, who was a boy, was filled with the wildest excitement and delight. He longed to go with the soldiers to shoot the men. But he was not allowed to go out of the lodge gates. At the gates were stationed sentries with guns. Gerald stood near them in delight, whilst gangs of derisive miners strolled up and down the lanes, calling and jeering:

  “Now then, three ha’porth o’ coppers,bo let’s see thee shoot thy gun.” Insults were chalked on the walls and the fences, the servants left.

  And all this while Thomas Crich was breaking his heart, and giving away hundreds of pounds in charity. Everywhere there was free food, a surfeit of free food. Anybody could have bread for asking, and a loaf cost only three-ha’pence. Every day there was a free tea somewhere, the children had never had so many treats in their lives. On Friday afternoon great basketfuls of buns and cakes were taken into the schools, and great pitchers of milk, the school-children had what they wanted. They were sick with eating too much cake and milk.

  And then it came to an end, and the men went back to work. But it was never the same as before. There was a new situation created, a new idea reigned. Even in the machine, there should be equality. No part should be subordinate to any other part: all should be equal. The instinct for chaos had entered. Mystic equality lies in being, not in having or in doing, which are processes. In function and process, one man, one part, must of necessity be subordinate to another. It is a condition of being. But the desire for chaos had risen, and the idea of mechanical equality was the weapon of disruption which should execute the will of man, the will for chaos.

  Gerald was a boy at the time of the strike, but he longed to be a man, to fight the colliers. The father however was trapped between two half-truths, and broken. He wanted to be a pure Christian, one and equal with all men. He even wanted to give away all he had, to the poor. Yet he was a great promoter of industry, and he knew perfectly that he must keep his goods and keep his authority. This was as divine a necessity in him, as the need to give away all he possessed—more divine even, since this was the necessity he acted upon. Yet because he did not act on the other ideal, it dominated him, he was dying of chagrin because he must forfeit it. He wanted to be a father of loving kindness and sacrificial benevolence. The colliers shouted to him about his thousands a year. They would not be deceived.

  When Gerald grew up in the ways of the world, he shifted the position. He did not care about the equality. The whole Christian attitude of love and self-sacrifice was old hat. He knew that position and authority were the right thing in the world, and it was useless to cant about it. They were the right thing, for the simple reason that they were functionally necessary. They were not the be-all and the end-all. It was like being part of a machine. He himself happened to be a controlling, central part, the masses of men were the parts variously controlled. This was merely as it happened. As well get excited because a central hub drives a hundred outer wheels—or because the whole universe wheels round the sun. After all, it would be mere silliness to say that the moon and the earth and Saturn and Jupiter and Venus have just as much right to be the centre of the universe, each of them separately, as the sun. Such an assertion is made merely in the desire of chaos.

  Without bothering to think to a conclusion, Gerald jumped to a conclusion. He abandoned the whole democratic-equality problem as a problem of silliness. What mattered was the great social productive machine. Let that work perfectly, let it produce a sufficiency of everything, let every man be given a rational portion, greater or less according to his functional degree or magnitude, and then, provision made, let the devil supervene, let every man look after his own amusements and appetites, so long as he interfered wi
th nobody.

  So Gerald set himself to work, to put the great industry in order. In his travels, and in his accompanying readings, he had come to the conclusion that the essential secret of life was harmony. He did not define to himself at all clearly what harmony was. The word pleased him, he felt he had come to his own conclusions. And he proceeded to put his philosophy into practice by forcing order into the established world, translating the mystic word harmony into the practical word organisation.

  Immediately he saw the firm, he realised what he could do. He had a fight to fight with Matter, with the earth and the coal it enclosed. This was the sole idea, to turn upon the inanimate matter of the underground, and reduce it to his will. And for this fight with matter, one must have perfect instruments in perfect organisation, a mechanism so subtle and harmonious in its workings that it represents the single mind of man, and by its relentless repetition of given movement will accomplish a purpose irresistibly, inhumanly. It was this inhuman principle in the mechanism he wanted to construct that inspired Gerald with an almost religious exaltation. He, the man, could interpose a perfect, changeless, godlike medium between himself and the Matter he had to subjugate. There were two opposites, his will and the resistant Matter of the earth. And between these he could establish the very expression of his will, the incarnation of his power, a great and perfect machine, a system, an activity of pure order, pure mechanical repetition, repetition ad infinitum, hence eternal and infinite. He found his eternal and his infinite in the pure machine-principle of perfect coordination into one pure, complex infinitely repeated motion, like the spinning of a wheel; but a productive spinning, as the revolving of the universe may be called a productive spinning, a productive repetition through eternity, to infinity. And this is the God-motion, this productive repetition ad infinitum. And Gerald was the God of the machine, Deus ex Machina. And the whole productive will of man was the Godhead.

  He had his life-work now, to extend over the earth a great and perfect system in which the will of man ran smooth and unthwarted, timeless, a Godhead in process. He had to begin with the mines. The terms were given: first the resistant Matter of the underground; then the instruments of its subjugation, instruments human and metallic; and finally his own pure will, his own mind. It would need a marvellous adjustment of myriad instruments, human, animal, metallic, kinetic, dynamic, a marvellous casting of myriad tiny wholes into one great perfect entirety. And then, in this case there was perfection attained, the will of the highest was perfectly fulfilled, the will of mankind was perfectly enacted; for was not mankind mystically contradistinguished against inanimate Matter, was not the history of mankind just the history of the conquest of the one by the other?

  The miners were overreached. While they were still in the toils of divine equality of man, Gerald had passed on, granted essentially their case, and proceeded in his quality of human being to fulfil the will of mankind as a whole. He merely represented the miners in a higher sense when he perceived that the only way to fulfil perfectly the will of man was to establish the perfect, inhuman machine. But he represented them very essentially, they were far behind, out of date, squabbling for their material equality. The desire had already transmuted into this new and greater desire, for a perfect intervening mechanism between man and Matter, the desire to translate the Godhead into pure mechanism.

  As soon as Gerald entered the firm, the convulsion of death ran through the old system. He had all his life been tortured by a furious and destructive demon, which possessed him sometimes like an insanity. This temper now entered like a virus into the firm, and there were cruel eruptions. Terrible and inhuman were his examinations into every detail; there was no privacy he would spare, no old sentiment but he would turn it over. The old grey managers, the old grey clerks, the doddering old pensioners, he looked at them, and removed them as so much lumber. The whole concern seemed like a hospital of invalid employees. He had no emotional qualms. He arranged what pensions were necessary, he looked for efficient substitutes, and when these were found, he substituted them for the old hands.

  “I’ve a pitiful letter here from Letherington,” his father would say, in a tone of deprecation and appeal. “Don’t you think the poor fellow might keep on a little longer? I always fancied he did very well.”

  “I’ve got a man in his place now, father. He’ll be happier out of it, believe me. You think his allowance is plenty, don’t you?”

  “It’s not the allowance that he wants, poor man. He feels it very much, that he is superannuated. Says he thought he had twenty more years of work in him yet.”

  “Not of this kind of work I want. He doesn’t understand.”

  The father sighed. He wanted not to know any more. He believed the pits would have to be overhauled if they were to go on working. And after all, it would be worse in the long run for everybody, if they must close down. So he could make no answer to the appeals of his old and trusty servants, he could only repeat “Gerald says.”

  So the father drew more and more out of the light. The whole frame of the real life was broken for him. He had been right according to his lights. And his lights had been those of the great religion. Yet they seemed to have become obsolete, to be superseded in the world. He could not understand. He only withdrew with his lights into an inner room, into the silence. The beautiful candles of belief, that would not do to light the world any more, they would still burn sweetly and sufficiently in the inner room of his soul, and in the silence of his retirement.

  Gerald rushed into the reform of the firm, beginning with the office. It was needful to economise severely, to make possible the great alterations he must introduce.

  “What are these widows’ coals?” he asked.

  “We have always allowed all widows of men who worked for the firm a load of coals every three months.”

  “They must pay cost price henceforward. The firm is not a charity institution, as everybody seems to think.”

  Widows, these stock figures of sentimental humanitarianism, he felt a dislike at the thought of them. They were almost repulsive. Why were they not immolated on the pyre of the husband, like the satibp in India? At any rate, let them pay the cost of their coals.

  In a thousand ways he cut down the expenditure, in ways so fine as to be hardly noticeable to the men. The miners must pay for the cartage of their coals, heavy cartage too; they must pay for their tools, for the sharpening, for the care of lamps, for the many trifling things that made the bill of charges against every man mount up to a shilling or so in the week. It was not grasped very definitely by the miners, though they were sore enough. But it saved hundreds of pounds every week for the firm.

  Gradually Gerald got hold of everything. And then began the great reform. Expert engineers were introduced in every department. An enormous electric plant was installed, both for lighting and for haulage underground, and for power. The electricity was carried into every mine. New machinery was brought from America, such as the miners had never seen before, great iron men, as the cutting machines were called, and unusual appliances. The working of the pits was thoroughly changed, all the control was taken out of the hands of the miners, the buttybq system was abolished. Everything was run on the most accurate and delicate scientific method, educated and expert men were in control everywhere, the miners were reduced to mere mechanical instruments. They had to work hard, much harder than before, the work was terrible and heart-breaking in its mechanicalness.

  But they submitted to it all. The joy went out of their lives, the hope seemed to perish as they became more and more mechanised. And yet they accepted the new conditions. They even got a further satisfaction out of them. At first they hated Gerald Crich, they swore to do something to him, to murder him. But as time went on, they accepted everything with some fatal satisfaction. Gerald was their high priest, he represented the religion they really felt. His father was forgotten already. There was a new world, a new order, strict, terrible, inhuman, but satisfying in its very destructiveness.2 Th
e men were satisfied to belong to the great and wonderful machine, even whilst it destroyed them. It was what they wanted. It was the highest that man had produced, the most wonderful and superhuman. They were exalted by belonging to this great and superhuman system which was beyond feeling or reason, something really godlike. Their hearts died within them, but their souls were satisfied. It was what they wanted. Otherwise Gerald could never have done what he did. He was just ahead of them in giving them what they wanted, this participation in a great and perfect system that subjected life to pure mathematical principles. This was a sort of freedom, the sort they really wanted. It was the first great step in undoing, the first great phase of chaos, the substitution of the mechanical principle for the organic, the destruction of the organic purpose, the organic unity, and the subordination of every organic unit to the great mechanical purpose. It was pure organic disintegration and pure mechanical organisation. This is the first and finest state of chaos.

  Gerald was satisfied. He knew the colliers said they hated him. But he had long ceased to hate them. When they streamed past him at evening, their heavy boots slurring on the pavement wearily, their shoulders slightly distorted, they took no notice of him, they gave him no greeting whatever, they passed in a grey-black stream of unemotional acceptance. They were not important to him, save as instruments, nor he to them, save as a supreme instrument of control. As miners they had their being, he had his being as director. He admired their qualities. But as men, personalities, they were just accidents, sporadic little unimportant phenomena. And tacitly, the men agreed to this. For Gerald agreed to it in himself.