Complete Works of D.H. Lawrence (Illustrated), page 762
The peasants below sat and listened intently, like children who hear and do not understand, yet who are spellbound. The children themselves sit spellbound on the benches till the play is over. They do not fidget or lose interest. They watch with wide, absorbed eyes at the mystery, held in thrall by the sound of emotion.
But the villagers do not really care for Ibsen. They let it go. On the feast of Epiphany, as a special treat, was given a poetic drama by D’Annunzio, La Fiaccola sotto il Moggio — The Light under the Bushel.
It is a foolish romantic play of no real significance. There are several murders and a good deal of artificial horror. But it is all a very nice and romantic piece of make-believe, like a charade.
So the audience loved it. After the performance of Ghosts I saw the barber, and he had the curious grey clayey look of an Italian who is cold and depressed. The sterile cold inertia, which the so-called passionate nations know so well, had settled on him, and he went obliterating himself in the street, as if he were cold, dead.
But after the D’Annunzio play he was like a man who has drunk sweet wine and is warm.
‘Ah, bellissimo, bellissimo!’ he said, in tones of intoxicated reverence, when he saw me.
‘Better than I Spettri?’ I said.
He half-raised his hands, as if to imply the fatuity of the question.
‘Ah, but — ’ he said, ‘it was D’Annunzio. The other….’
‘That was Ibsen — a great Norwegian,’ I said, ‘famous all over the world.’
‘But you know — D’Annunzio is a poet — oh, beautiful, beautiful!’ There was no going beyond this ‘bello — bellissimo’.
It was the language which did it. It was the Italian passion for rhetoric, for the speech which appeals to the senses and makes no demand on the mind. When an Englishman listens to a speech he wants at least to imagine that he understands thoroughly and impersonally what is meant. But an Italian only cares about the emotion. It is the movement, the physical effect of the language upon the blood which gives him supreme satisfaction. His mind is scarcely engaged at all. He is like a child, hearing and feeling without understanding. It is the sensuous gratification he asks for. Which is why D’Annunzio is a god in Italy. He can control the current of the blood with his words, and although much of what he says is bosh, yet his hearer is satisfied, fulfilled.
Carnival ends on the 5th of February, so each Thursday there is a Serata d’ Onore of one of the actors. The first, and the only one for which prices were raised — to a fourpence entrance fee instead of threepence — was for the leading lady. The play was The Wife of the Doctor, a modern piece, sufficiently uninteresting; the farce that followed made me laugh.
Since it was her Evening of Honour, Adelaida was the person to see. She is very popular, though she is no longer young. In fact, she is the mother of the young pert person of Ghosts.
Nevertheless, Adelaida, stout and blonde and soft and pathetic, is the real heroine of the theatre, the prima. She is very good at sobbing; and afterwards the men exclaim involuntarily, out of their strong emotion, ‘bella, bella!’ The women say nothing. They sit stiffly and dangerously as ever. But, no doubt, they quite agree this is the true picture of ill-used, tear-stained woman, the bearer of many wrongs. Therefore they take unto themselves the homage of the men’s ‘bella, bella!’ that follows the sobs: it is due recognition of their hard wrongs: ‘the woman pays.’ Nevertheless, they despise in their souls the plump, soft Adelaida.
Dear Adelaida, she is irreproachable. In every age, in every clime, she is dear, at any rate to the masculine soul, this soft, tear-blenched, blonde, ill-used thing. She must be ill-used and unfortunate. Dear Gretchen, dear Desdemona, dear Iphigenia, dear Dame aux Camélias, dear Lucy of Lammermoor, dear Mary Magdalene, dear, pathetic, unfortunate soul, in all ages and lands, how we love you. In the theatre she blossoms forth, she is the lily of the stage. Young and inexperienced as I am, I have broken my heart over her several times. I could write a sonnet-sequence to her, yes, the fair, pale, tear-stained thing, white-robed, with her hair down her back; I could call her by a hundred names, in a hundred languages, Melisande, Elizabeth, Juliet, Butterfly, Phèdre, Minnehaha, etc. Each new time I hear her voice, with its faint clang of tears, my heart grows big and hot, and my bones melt. I detest her, but it is no good. My heart begins to swell like a bud under the plangent rain.
The last time I saw her was here, on the Garda, at Salò. She was the chalked, thin-armed daughter of Rigoletto. I detested her, her voice had a chalky squeak in it. And yet, by the end, my heart was overripe in my breast, ready to burst with loving affection. I was ready to walk on to the stage, to wipe out the odious, miscreant lover, and to offer her all myself, saying, ‘I can see it is real love you want, and you shall have it: I will give it to you.’
Of course I know the secret of the Gretchen magic; it is all in the ‘Save me, Mr Hercules!’ phrase. Her shyness, her timidity, her trustfulness, her tears foster my own strength and grandeur. I am the positive half of the universe. But so I am, if it comes to that, just as positive as the other half.
Adelaida is plump, and her voice has just that moist, plangent strength which gives one a real voluptuous thrill. The moment she comes on the stage and looks round — a bit scared — she is she, Electra, Isolde, Sieglinde, Marguèrite. She wears a dress of black voile, like the lady who weeps at the trial in the police-court. This is her modern uniform. Her antique garment is of trailing white, with a blonde pigtail and a flower. Realistically, it is black voile and a handkerchief.
Adelaida always has a handkerchief. And still I cannot resist it. I say, ‘There’s the hanky!’ Nevertheless, in two minutes it has worked its way with me. She squeezes it in her poor, plump hand as the tears begin to rise; Fate, or man, is inexorable, so cruel. There is a sob, a cry; she presses the fist and the hanky to her eyes, one eye, then the other. She weeps real tears, tears shaken from the depths of her soft, vulnerable, victimized female self. I cannot stand it. There I sit in the padrone’s little red box and stifle my emotion, whilst I repeat in my heart: ‘What a shame, child, what a shame!’ She is twice my age, but what is age in such circumstances? ‘Your poor little hanky, it’s sopping. There, then, don’t cry. It’ll be all right. I’ll see you’re all right. All men are not beasts, you know.’ So I cover her protectively in my arms, and soon I shall be kissing her, for comfort, in the heat and prowess of my compassion, kissing her soft, plump cheek and neck closely, bringing my comfort nearer and nearer.
It is a pleasant and exciting role for me to play. Robert Burns did the part to perfection:
O wert thou in the cauld blast
On yonder lea, on yonder lea.
How many times does one recite that to all the Ophelias and Gretchens in the world:
Thy bield should be my bosom.
How one admires one’s bosom in that capacity! Looking down at one’s shirt-front, one is filled with strength and pride.
Why are the women so bad at playing this part in real life, this Ophelia-Gretchen role? Why are they so unwilling to go mad and die for our sakes? They do it regularly on the stage.
But perhaps, after all, we write the plays. What a villain I am, what a black-browed, passionate, ruthless, masculine villain I am to the leading lady on the stage; and, on the other hand, dear heart, what a hero, what a fount of chivalrous generosity and faith! I am anything but a dull and law-abiding citizen. I am a Galahad, full of purity and spirituality, I am the Lancelot of valour and lust; I fold my hands, or I cock my hat in one side, as the case may be: I am myself. Only, I am not a respectable citizen, not that, in this hour of my glory and my escape.
Dear Heaven, how Adelaida wept, her voice plashing like violin music, at my ruthless, masculine cruelty. Dear heart, how she sighed to rest on my sheltering bosom! And how I enjoyed my dual nature! How I admired myself!
Adelaida chose La Moglie del Dottore for her Evening of Honour. During the following week came a little storm of coloured bills: ‘Great Evening of Honour of Enrico Persevalli.’
This is the leader, the actor-manager. What should he choose for his great occasion, this broad, thick-set, ruddy descendant of the peasant proprietors of the plain? No one knew. The title of the play was not revealed.
So we were staying at home, it was cold and wet. But the maestra came inflammably on that Thursday evening, and were we not going to the theatre, to see Amleto?
Poor maestra, she is yellow and bitter-skinned, near fifty, but her dark eyes are still corrosively inflammable. She was engaged to a lieutenant in the cavalry, who got drowned when she was twenty-one. Since then she has hung on the tree unripe, growing yellow and bitter-skinned, never developing.
‘Amleto!’ I say. ‘Non lo conosco.’
A certain fear comes into her eyes. She is schoolmistress, and has a mortal dread of being wrong.
‘Si,’ she cries, wavering, appealing, ‘una dramma inglese.’
‘English!’ I repeated.
‘Yes, an English drama.’
‘How do you write it?’
Anxiously, she gets a pencil from her reticule, and, with black-gloved scrupulousness, writes Amleto.
‘Hamlet!’ I exclaim wonderingly.
‘Ecco, Amleto!’ cries the maestra, her eyes aflame with thankful justification.
Then I knew that Signore Enrico Persevalli was looking to me for an audience. His Evening of Honour would be a bitter occasion to him if the English were not there to see his performance.
I hurried to get ready, I ran through the rain. I knew he would take it badly that it rained on his Evening of Honour. He counted himself a man who had fate against him.
‘Sono un disgraziato, io.’
I was late. The First Act was nearly over. The play was not yet alive, neither in the bosoms of the actors nor in the audience. I closed the door of the box softly, and came forward. The rolling Italian eyes of Hamlet glanced up at me. There came a new impulse over the Court of Denmark.
Enrico looked a sad fool in his melancholy black. The doublet sat close, making him stout and vulgar, the knee-breeches seemed to exaggerate the commonness of his thick, rather short, strutting legs. And he carried a long black rag, as a cloak, for histrionic purposes. And he had on his face a portentous grimace of melancholy and philosophic importance. His was the caricature of Hamlet’s melancholy self-absorption.
I stooped to arrange my footstool and compose my countenance. I was trying not to grin. For the first time, attired in philosophic melancholy of black silk, Enrico looked a boor and a fool. His close-cropped, rather animal head was common above the effeminate doublet, his sturdy, ordinary figure looked absurd in a melancholic droop.
All the actors alike were out of their element. Their Majesties of Denmark were touching. The Queen, burly little peasant woman, was ill at ease in her pink satin. Enrico had had no mercy. He knew she loved to be the scolding servant or housekeeper, with her head tied up in a handkerchief, shrill and vulgar. Yet here she was pranked out in an expanse of satin, la Regina. Regina, indeed!
She obediently did her best to be important. Indeed, she rather fancied herself; she looked sideways at the audience, self-consciously, quite ready to be accepted as an imposing and noble person, if they would esteem her such. Her voice sounded hoarse and common, but whether it was the pink satin in contrast, or a cold, I do not know. She was almost childishly afraid to move. Before she began a speech she looked down and kicked her skirt viciously, so that she was sure it was under control. Then she let go. She was a burly, downright little body of sixty, one rather expected her to box Hamlet on the ears.
Only she liked being a queen when she sat on the throne. There she perched with great satisfaction, her train splendidly displayed down the steps. She was as proud as a child, and she looked like Queen Victoria of the Jubilee period.
The King, her noble consort, also had new honours thrust upon him, as well as new garments. His body was real enough but it had nothing at all to do with his clothes. They established a separate identity by themselves. But wherever he went, they went with him, to the confusion of everybody.
He was a thin, rather frail-looking peasant, pathetic, and very gentle. There was something pure and fine about him, he was so exceedingly gentle and by natural breeding courteous. But he did not feel kingly, he acted the part with beautiful, simple resignation.
Enrico Persevalli had overshot himself in every direction, but worst of all in his own. He had become a hulking fellow, crawling about with his head ducked between his shoulders, pecking and poking, creeping about after other people, sniffing at them, setting traps for them, absorbed by his own self-important self-consciousness. His legs, in their black knee-breeches, had a crawling, slinking look; he always carried the black rag of a cloak, something for him to twist about as he twisted in his own soul, overwhelmed by a sort of inverted perversity.
I had always felt an aversion from Hamlet: a creeping, unclean thing he seems, on the stage, whether he is Forbes Robertson or anybody else. His nasty poking and sniffing at his mother, his setting traps for the King, his conceited perversion with Ophelia make him always intolerable. The character is repulsive in its conception, based on self-dislike and a spirit of disintegration.
There is, I think, this strain of cold dislike, or self-dislike, through much of the Renaissance art, and through all the later Shakespeare. In Shakespeare it is a kind of corruption in the flesh and a conscious revolt from this. A sense of corruption in the flesh makes Hamlet frenzied, for he will never admit that it is his own flesh. Leonardo da Vinci is the same, but Leonardo loves the corruption maliciously. Michelangelo rejects any feeling of corruption, he stands by the flesh, the flesh only. It is the corresponding reaction, but in the opposite direction. But that is all four hundred years ago. Enrico Persevalli has just reached the position. He is Hamlet, and evidently he has great satisfaction in the part. He is the modern Italian, suspicious, isolated, self-nauseated, labouring in a sense of physical corruption. But he will not admit it is in himself. He creeps about in self-conceit, transforming his own self-loathing. With what satisfaction did he reveal corruption — corruption in his neighbours he gloated in — letting his mother know he had discovered her incest, her uncleanness, gloated in torturing the incestuous King. Of all the unclean ones, Hamlet was the uncleanest. But he accused only the others.
Except in the ‘great’ speeches, and there Enrico was betrayed, Hamlet suffered the extremity of physical self-loathing, loathing of his own flesh. The play is the statement of the most significant philosophic position of the Renaissance. Hamlet is far more even than Orestes, his prototype, a mental creature, anti-physical, anti-sensual. The whole drama is the tragedy of the convulsed reaction of the mind from the flesh, of the spirit from the self, the reaction from the great aristocratic to the great democratic principle.
An ordinary instinctive man, in Hamlet’s position, would either have set about murdering his uncle, by reflex action, or else would have gone right away. There would have been no need for Hamlet to murder his mother. It would have been sufficient blood-vengeance if he had killed his uncle. But that is the statement according to the aristocratic principle.
Orestes was in the same position, but the same position two thousand years earlier, with two thousand years of experience wanting. So that the question was not so intricate in him as in Hamlet, he was not nearly so conscious. The whole Greek life was based on the idea of the supremacy of the self, and the self was always male. Orestes was his father’s child, he would be the same whatever mother he had. The mother was but the vehicle, the soil in which the paternal seed was planted. When Clytemnestra murdered Agamemnon, it was as if a common individual murdered God, to the Greek.
But Agamemnon, King and Lord, was not infallible. He was fallible. He had sacrificed Iphigenia for the sake of glory in war, for the fulfilment of the superb idea of self, but on the other hand he had made cruel dissension for the sake of the concubines captured in war. The paternal flesh was fallible, ungodlike. It lusted after meaner pursuits than glory, war, and slaying, it was not faithful to the highest idea of the self. Orestes was driven mad by the furies of his mother, because of the justice that they represented. Nevertheless he was in the end exculpated. The third play of the trilogy is almost foolish, with its prating gods. But it means that, according to the Greek conviction, Orestes was right and Clytemnestra entirely wrong. But for all that, the infallible King, the infallible male Self, is dead in Orestes, killed by the furies of Clytemnestra. He gains his peace of mind after the revulsion from his own physical fallibility, but he will never be an unquestioned lord, as Agamemnon was. Orestes is left at peace, neutralized. He is the beginning of non-aristocratic Christianity.
Hamlet’s father, the King, is, like Agamemnon, a warrior-king. But, unlike Agamemnon, he is blameless with regard to Gertrude. Yet Gertrude, like Clytemnestra, is the potential murderer of her husband, as Lady Macbeth is murderess, as the daughters of Lear. The women murder the supreme male, the ideal Self, the King and Father.
This is the tragic position Shakespeare must dwell upon. The woman rejects, repudiates the ideal Self which the male represents to her. The supreme representative, King and Father, is murdered by the Wife and the Daughters.
What is the reason? Hamlet goes mad in a revulsion of rage and nausea. Yet the women-murderers only represent some ultimate judgement in his own soul. At the bottom of his own soul Hamlet has decided that the Self in its supremacy, Father and King, must die. It is a suicidal decision for his involuntary soul to have arrived at. Yet it is inevitable. The great religious, philosophic tide, which has been swelling all through the Middle Ages, had brought him there.
The question, to be or not to be, which Hamlet puts himself, does not mean, to live or not to live. It is not the simple human being who puts himself the question, it is the supreme I, King and Father. To be or not to be King, Father, in the Self supreme? And the decision is, not to be.
