by Thomas Hardy
Of the same class among women are Elfride, Lady Constantine, Marty South, and Tess, all aristocratic, passionate, yet necessarily unfortunate females.
We have also, of men, Manston, Farmer Boldwood, Henchard, Alec d’Urberville, and perhaps Jude, all passionate, aristocratic males, who fell before the weight of the average, the lawful crowd, but who, in more primitive times, would have formed romantic rather than tragic figures.
Of women in the same class are Miss Aldclyffe, Eustacia, Lucetta, Mrs. Chaimond.
The third class, of bourgeois or average hero, whose purpose is to live and have his being in the community, contains the successful hero of Desperate Remedies, the unsuccessful but not’ very much injured two heroes of A Pair of Blue Eyes, the successful Gabriel Oak, the unsuccessful, left-preaching Clym, the unsuccessful but not very much injured astronomer of Two on a Tower, the successful Scotchman of Casterbridge, the unsuccessful and expired Giles Winter- borne of The Woodlanders, the arch-type, Angel Clare, and perhaps a little of Jude.
The companion women to these men are: the heroine of Desperate Remedies, Bathsheba, Thomasin, Paula, Henchard’s daughter, Grace in The Woodlanders, and Sue.
This, then, is the moral conclusion drawn from the novels:
j. The physical individual is in the end an inferior thing which must fall before the community: Manston, Henchard, etc.
2. The physical and spiritual individualist is a fine thing which must fall because of its own isolation, because it is a sport, not in the true line of life: Jude, Tess, Lady Constantine.
3. The physical individualist and spiritual bourgeois or communist is a thing, finally, of ugly, undeveloped, non-distinguished or perverted physical instinct, and must fall physically. Sue, Angel Clare, Clym, Knight. It remains, however, fitted into the community.
4. The undistinguished, bourgeois or average being with average or civic virtues usually succeeds in the end. If he fails, he is left practically uninjured. If he expire during probation, he has flowers on his grave.
By individualist is meant, not a selfish or greedy person, anxious to satisfy appetites, but a man of distinct being, who must act in^his own particular way to fulfil his own individual nature. He is a man who, being beyond the average, chooses to rule his own life to his own completion, and as such is an aristocrat.
The artist always has a predilection for him. But Hardy, like Tolstoi, is forced in the issue always to stand with the community in condemnation of the aristocrat. He cannot help himself, but must stand with the average against the exception, he must, in his ultimate judgment, represent the interests of humanity, or the community as a whole, and rule out the individual interest.
To do this, however, he must go against himself. His private sympathy is always with the individual against the community: as is the case with the artist. Therefore he will create a more or less blameless individual and, making him seek his own fulfilment, his highest aim, will show him destroyed by the community, or by that in himself which represents the community, or by some close embodiment of the civic idea. Hence the pessimism. To do this, however, he must select his individual with a definite weakness, a certain coldness of temper, inelastic, a certain inevitable and inconquerable adhesion to the community.
This is obvious in Troy, Clym, Tess, and Jude. They have naturally distinct individuality but, as it were, a weak life-flow, so that they cannot break away from the old adhesion, they cannot separate themselves from the mass which bore them, they cannot detach themselves from the common. Therefore they are pathetic rather than tragic figures. They have not the necessary strength: the question of their unfortunate end is begged in the beginning.
Whereas CEdipus or Agamemnon or Clytemnestra or Orestes, or Macbeth or Hamlet or Lear, these are destroyed by their own conflicting passions. Out of greed for adventure, a desire to be off, Agamemnon sacrifices Iphigenia: moreover he has his love-affairs outside Troy: and this brings on him death from the mother of his daughter, and from his pledged wife. Which is the working of the natural law. Hamlet, a later Orestes, is commanded by the Erinyes of his father to kill his mother and his uncle*: but his maternal filial feeling tears him. It is almost the same tragedy as Orestes, without any goddess or god to grant peace.
In these plays, conventional morality is transcended. The action is between the great, single, individual forces in the nature of Man, not between the dictates of the community and the original passion. The Commandment says: “Thou shalt not kill.” But doubtless Mac- * See note 21, p.?67.
beth had killed many a man who was in his way. Certainly Hamlet suffered no qualms about killing the old man behind the curtain. Why should he:1 But when Macbeth killed Duncan, he divided himself in twain, into two hostile parts. It was all in his own soul and blood: it was nothing outside himself: as it was, really, with Clym, Troy, Tess, Jude. Troy would probably have been faithful to his little unfortunate person, had she been a lady, and had he not felt himself cut off from society in his very being, whilst all the time he cleaved to it. Tess allowed herself to be condemned, and asked for punishment from Angel Clare. Why? She had done nothing particularly, or at least irrevocably, unnatural, were her life young and strong. But she sided with the community’s condemnation of her. And almost the bitterest, most pathetic, deepest part of Jude’s misfortune was his failure to obtain admission to Oxford, his failure to gain his place and standing in the world’s knowledge, in the world’s work.
There is a lack of sternness, there is a hesitating betwixt life and public opinion, which diminishes the Wessex novels from the rank of pure tragedy. It is not so much the eternal, immutable laws of being which are transgressed, it is not that vital life-forces are set in conflict with each other, bringing almost inevitable tragedy- yet not necessarily death, as we see in the most splendid Aeschylus. It is, in Wessex, that the individual succumbs to what is in its shallowest, public opinion, in its deepest, the human compact by which we live together, to form a community.
CHAPTER VI
The Axle and the Wheel of Eternity
It is agreed, then, that we will do a little work — two or three hours a day — labouring for the community, to produce the ample necessities of life. Then we will be free.
Free for what? The terror of the ordinary man is lest leisure should come upon him. His eternal, divine instinct is to free himself from the labour of providing what we call the necessities of life, in the common sense. And his personal horror is of finding himself with nothing to do.
What does a flower do? It provides itself with the necessities of life, it propagates itself in its seeds, and it has its fling all in one. Out from the crest and summit comes the fiery self, the flower, gorgeously.
This is the fall into the future, like a waterfall that tumbles over the edge of the known world into the unknown. The little, individualised river of life issues out of its source, its little seed, its wellhead, flows on and on, making its course as it goes, establishing a bed of green tissue and stalks, flows on, and draws near the edge where all things disappear. Then the stream divides. Part hangs back, recovers itself, and lies quiescent, in seed. The rest flows over, the rest dips into the unknown, and is gone.
The same with man. He has to build his own tissue and form, serving the community for the means wherewithal, and then he comes to the climax. And at the climax, simultaneously, he begins to roll to the edge of the unknown, and, in the same moment, lays down his seed for security’s sake. That is the secret of life: it contains the lesser motions in the greater. In love, a man, a woman, flows on to the very furthest edge of known feeling, being, and out beyond the furthest edge: and taking the superb and supreme risk, deposits a security of life in the womb.
Am I here to deposit security, continuance of life in the flesh? Or is that only a minor function in me? Is it not merely a preservative measure, procreation? It is the same for me as for any man or woman. That she bear children is not a woman’s significance. But that she bear herself, that is her supreme and risky fate: that
she drive on to the edge of the unknown, and beyond. She may leave children behind, for security. It is arranged so.
It is so arranged that the very act which carries us out into the unknown shall probably deposit seed for security to be left behind. But the act, called the sexual act, is not for the depositing of the seed. It is for leaping off into the unknown, as from a cliff’s edge, like Sappho into the sea.
It is so plain in my plant, the poppy. Out of the living river, a fine silver stream detaches itself, and flows through a green bed which it makes for itself. It flows on and on, till it reaches the crest beyond which is ethereal space. Then, in tiny, concentrated pools, a little hangs back, in reservoirs that shall later seal themselves up as quick hut silent sources. But the whole, almost the whole, splashes splendidly over, is seen in red just as it drips into darkness, and disappears.
So with a man in the act of love. A little of him, a very little, flows into the tiny quick pool to start another source. But the whole spills over in waste to the beyond.
And only at high flood should the little hollows fill to make a new source. Only when the whole rises to pour in a great wave over the edge of all that has been, should the little seed-wells run full. In the woman lie the reservoirs. And when there comes the flood-tide, then the dual stream of woman and man, as the whole two waves meet and break to foam, bursting into the unknown, these wells and fountain heads are filled.
Thus man and woman pass beyond this Has-Been and this is when the two waves meet in flood and heave over and out of Time, leaving their dole to Time deposited. It is for this man needs liberty, and to prepare him for this he must use his leisure.
Always so that the wave of his being shall meet the other wave, that the two shall make flood which shall flow beyond the face of the earth, must a man live. Always the dual wave. Where does my poppy spill over in red, but there where the two streams have flowed and clasped together, where the pollen stream clashes into the pistil stream, where the male clashes into the female, and the two heave out in utterance. There, in the seethe of male and female, seeds are filled as the flood rises to pour out in a red fall. There, only there, where the male seethes against the female, comes the transcendent flame and the filling of seeds.
In plants where the male stream and the female stream flow separately, as in dog’s mercury or in the oak tree, where is the flame? It is not. But in my poppy, where at the summit the two streams, which till now have run deviously, scattered down many ways, at length flow concentrated together, and the pure male stream meets the pure female stream in a heave and an overflowing: there, there is the flower indeed.
And this is happiness: that my poppy gather his material and build his tissue till he has led the stream of life in him on and on to the end, to the whirlpool at the summit, where the male seethes and whirls in incredible speed upon the pivot of the female, where the two are one, as axle and wheel are one, and the motions travel out to infinity. There, where he is a complete full stream, travelling with and upon the other complete female stream, the twain make a flood over the face of all the earth, which shall pass away from the earth. And since I am a man with a body of flesh, I shall contain the seed to make sure this continuing of life in this body of flesh, I shall contain the seed for the woman of flesh in whom to beg
But this is an incorporate need: it is really no separate or distinct need. The clear, full, inevitable need in me is that I, the male, meet the female stream which shall carry mine so that the two run to fullest flood, to furthest motion. It is no primary need of the begetting of children. It is the arriving at my highest mark of activity, of being; it is her arrival at her intensest self.
Why do we consider the male stream and the female stream as being only in the flesh? It is something other than physical. The physical, what we call in its narrowest meaning, the sex, is only a definite indication of the great male and female duality and unity. It is that part which is settled into an almost mechanized system of detaining some of the life which otherwise sweeps on and is lost in the full adventure.
There is female apart from Woman, as we know, and male apart from Man. There is male and female in my poppy plant, and this is neither man nor woman. It is part of the great twin river, eternally each branch resistant to the other, eternally running each to meet the other.
It may be said that male and female are terms relative only to physical sex. But this is the consistent indication of the greater meaning. Do we for a moment believe that a man is a man and a woman a woman, merely according to, and for the purpose of, the begetting of children? If there were organic reproduction of children, would there be no distinction between man and woman? Should we all be asexual?
We know that our view is partial. Man is man, and woman is woman, whether no children be born any more for ever. As long as time lasts, man is man. In eternity, where infinite motion becomes rest, the two may be one. But until eternity man is man. Until eternity, there shall be this separateness, this interaction of man upon woman, male upon female, this suffering, this delight, this imperfection. In eternity, maybe, the action may be perfect. In infinity, the spinning of the wheel upon the hub may be a friction- less whole, complete, an unbroken sleep that is infinite, motion that is utter rest, a duality that is sheerly one.
But except in infinity, everything of life is male or female, distinct. But the consciousness, that is of both: and the flower, that is of both. Every impulse that stirs in life, every single impulse, is either male or female, distinct, except the being of the complete flower, of the complete consciousness, which is two in one, fused. These are infinite and eternal. The consciousness, what we call the truth, is eternal, beyond change or motion, beyond time or limit.
But that which is not conscious, which is Time, and Life, that is our field.
CHAPTER VII
Of Being and Not-Being
In life, then, no new thing has ever arisen, or can arise, save out of the impulse of the male upon the female, the female upon the male. The interaction of the male and female spirit begot the wheel, the plough, and the first utterance that was made on the face of the earth.
As in my flower, the pistil, female, is the centre and swivel, the stamens, male, are close-clasping the hub, and the blossom is the great motion outwards into the unknown, so in a man’s life, the female is the swivel and centre on which he turns closely, producing his movement. And the female to a man is the obvious form, a woman. And normally, the centre, the turning pivot, of a man’s life is his sex-life, the centre and swivel of his being is the sexual act. Upon this turns the whole rest of his life, from this emanates every motion he betrays. And that this should be so, every man makes his effort. The supreme effort each man makes, for himself, is the effort to clasp as a hub the woman who shall be the axle, compelling him to true motion, without aberration. The supreme desire of every man is for mating with a woman, such that the sexual act be the closest, most concentrated motion in his life, closest upon the axle, the prime movement of himself, of which all the rest of his motion is a continuance in the same kind. And the vital desire of every woman is that she shall be clasped as axle to the hub of the man, that his motion shall portray her motionlessness, convey her static being into movement, complete and radiating out into infinity, starting from her stable eternality, and reaching eternity again, after having covered the whole of time.
This is complete movement: man upon woman, woman within man. This is the desire, the achieving of which, frictionless, is impossible, yet for which every man will try, with greater or less intensity, achieving more or less success.
This is the desire of every man, that his movement, the manner of his walk, and the supremest effort of his mind, shall be the pulsation outwards from stimulus received in the sex, in the sexual act, that the woman of his body shall be the begetter of his whole life, that she, in her female spirit, shall beget in him his idea, his motion, himself. When a man shall look at the work of his hands, that has succeeded, and shall know that it w
as begotten in him by the woman of his body, then he shall know what fundamental happiness is. Just as when a woman shall look at her child, that was begotten in her by the man of her spirit, she shall know what it is to be happy, fundamentally. But when a woman looks at her children that were begotten in her by a strange man, not the man of her spirit, she must know what it is to be happy with anguish, and to love with pain. So with a man who looks at his work which was not begotten in him by the woman of his body. He rejoices, troubles, and suffers an agony like death which contains resurrection.
For while, ideally, the soul of the woman possesses the soul of the man, procreates it and makes it big with new idea, motion, in the sexual act, yet, most commonly, it is not so. Usually, sex is only functional, a matter of relief or sensation, equivalent to eating or drinking or passing of excrement.
Then, if a man must produce work, he must produce it to some other than the woman of his body: as, in the same case, if a woman produce children, it must be to some other than the man of her desire.
In this case, a man must seek elsewhere than in woman for the female to possess his soul, to fertilize him and make him try with increase. And the female exists in much more than his woman. And the finding of it for himself gives a man his vision, his God.
And since no man and no woman can get a perfect mate, nor obtain complete satisfaction at all times, each man according to his need must have a God, an idea, that shall compel him to the movement of his own being. And then, when he lies with his woman, the man may concurrently be with God, and so get increase of his soul. Or he may have communion with his God apart and averse from the woman.
Every man seeks in woman for that which is stable, eternal. And if. under his motion, this break down in her, in the particular woman, so that she be no axle for his hub, but be driven away from herself, then he must seek elsewhere for his stability, for the centre to himself.
