Complete Works of D.H. Lawrence, page 876
WHEN I WENT TO THE CIRCUS
WHEN I WENT TO THE FILM
WHEN MOST MEN DIE
WHEN SATAN FELL
WHEN THE RIPE FRUIT FALLS
WHEN WILT THOU TEACH THE PEOPLE — ?
WHETHER OR NOT
WHY — ?
WHY DOES SHE WEEP?
WILD THINGS IN CAPTIVITY
WILLY WET-LEGS
WINTER DAWN
WINTER IN THE BOULEVARD
WINTER-LULL
WOE
WOMEN WANT FIGHTERS FOR THEIR LOVERS
WON’T IT BE STRANGE — ?
WONDERFUL SPIRITUAL WOMEN
WORK
WORM EITHER WAY
WORSHIP
YOU
YOUNG FATHERS
The Non-Fiction
Lawrence with Aldous Huxley, 1922
A STUDY OF THOMAS HARDY
This literary critical work was written in the early months of World War I, and was originally intended to be a short analysis of Hardy’s characters, but developed into a major statement of Lawrence’s philosophy of art. The introduction to this work shows its relation to Lawrence’s final rewriting of The Rainbow and its place among his continual attempts to express his philosophy in a definitive form.
Thomas Hardy, the famous novelist and poet, whose natural depiction in style greatly inspired Lawrence
CONTENTS
CHAPTER I
CHAPTER II
CHAPTER III
CHAPTER IV
CHAPTER V
CHAPTER VI
CHAPTER VII
CHAPTER VIII
CHAPTER IX
CHAPTER X
CHAPTER I
Of Poppies and Phoenixes and the Beginning of the Argument
Man has made such a mighty struggle to feel at home on the face of the earth, without even yet succeeding. Ever since he first discovered himself exposed naked betwixt sky and land, belonging to neither, he has gone on fighting for more food, more clothing, more shelter; and though he has roofed-in the world with houses and though the ground has heaved up massive abundance and excess of nutriment to his hand, still he cannot be appeased, satisfied. He goes on and on. In his anxiety he has evolved nations and tremendous governments to protect his person and his property; his strenuous purpose, unremitting, has brought to pass the whole frantic turmoil of modern industry, that he may have enough, enough to eat and wear, that he may be safe. Even his religion has for the systole of its heart-beat, propitiation of the Unknown God who controls death and the sources of nourishment.
But for the diastole of the heart-beat, there is something more, something else, thank heaven, than this unappeased rage of self- preservation. Even the passion to be rich is not merely the greedy wish to be secure within triple walls of brass, along with a huge barn of plenty. And the history of mankind is not altogether the history of an effort at self-preservation which has at length become over blown and extravagant.
Working in contradiction to the will of self-preservation, from the very first man wasted himself begetting children, colouring himself and dancing and howling,.and sticking feathers in his hair, in scratching pictures on the walls of his cave, and making graven images of his unutterable feelings. So he went on wildly and with gorgeousness taking no thought for the morrow, but, at evening, considering the ruddy lily.
In his sleep, however, it must have come to him early that the lily is a wise and housewifely flower, considerate of herself, laying up secretly her little storehouse and barn, well under the ground, well tucked with supplies. And this providence on the part of the lily, man laid to heart. He went out anxiously at dawn to kill the largest mammoth, so that he should have a huge hill of meat, that he could never eat his way through.
And the old man at the door of the cave, afraid of the coming winter with its scant supplies, watching the young man go forth, told impressive tales to the children of the ant and the grasshopper; and praised the thrift and husbandry of that little red squirrel, and drew a moral from the gaudy, fleeting poppy.
“Don’t, my dear children,” continued the ancient paleolithic man as he sat at the door of his cave, “don’t behave like that reckless, shameless scarlet flower. Ah, my dears, you little know the amount of labour, the careful architecture, all the chemistry, the weaving and the casting of energy, the business of day after day and night after night, yon gaudy wreck has squandered. Pfff! — and it is gone, and the place thereof shall know it no more. Now, my dear children, don’t be like that.”
Nevertheless, the old man watched the last poppy coming out, the red flame licking into sight; watched the blaze at the top clinging around a little tender d-j^t, and he wept, thinking of his youth. Till the red flag fell before him, lay in rags on the earth. Then he did not know whether to pay homage to the void, or to preach.
So he compromised, and made a story about a phoenix. “Yes, my dears, in the waste desert, I know the green and graceful tree where the phoenix has her nest. And there I have seen the eternal phoenix escape away into flame, leaving life behind in her ashes. Suddenly she went up in to red flame, and was gone, leaving life to rise from her ashes.”
“And did it?”
“Oh, yes, it rose up.”
“What did it do then?”
“It grew up, and burst into flame again.”
And the flame was all the story and all triumph. The old man knew this. It was this he praised, in his innermost heart, the red outburst at the top of the poppy that had no fear of winter. Even the latent seeds were secondary, within the fire. No red; and there was just a herb, without name or sign of poppy. But he had seen the flower in all its evanescence and its being.
When his educated grandson told him that the red was there to bring the bees and the flies, he knew well enough that more bees and flies and wasps would come to a sticky smear round his grandson’s mouth, than to yards of poppy-red.
Therefore his grandson began to talk about the excess which al ways accompanies reproduction. And the old man died during this talk, and was put away. But his soul was uneasy, and came back from the shades to have the last word, muttering inaudibly in the cave door, “If there is always excess accompanying reproduction, how can you call it excess? When your mother makes a pie, and has too much paste, then that is excess. So she carves a paste rose with her surplus, and sticks it on the top of the pie. That is the flowering of the excess. And children, if they are young enough, clap their hands at this blossom of pastry. And if the pie bloom not too often with the rose of excess, they eat the paste blossom- shaped lump with reverence. But soon they become sophisticated, and know that the rose is no rose, but only excess, surplus, a counterfeit, a lump, unedifying and unattractive, and they say, ‘No, thank you, mother; no rose.’
“Wherefore, if you mean to tell me that the red of my shed poppy was no more than the rose of the paste on the pie, you are a fool. You mean to say that young blood had more stuff than he knew what to do with. He knocked his structure of leaves and stalks together, hammered the poppy-knob safe on top, sieved and bolted the essential seeds, shut them up tight, and then said ‘Ah!’ And whilst he was dusting his hands, he saw a lot of poppy-stuff to spare. ‘Must do something with it — must do something with it — mustn’t be wastedl’ So he just rolled it out into red flakes, and dabbed it round the knobby seed-box, and said, ‘There, the simple creature will take it in, and I’ve got rid of it.’
“My dear child, that is the history of the poppy and of the excess which accompanied his reproduction, is it? That’s all you can say of him, when he makes his red splash in the world? — that he had a bit left over from his pie with the five-and-twenty blackbirds in, so he put a red frill round? My child, it is good you are young, for you are a fool.”
So the shade of the ancient man passed back again, to foregather with all the shades. And it shook its head as it went, muttering, “Conceit, conceit of self-preservation and of race-preservation, conceit!” But he had seen the heart of his grandson, with the wasteful red peeping out, like a poppy-bud. So he chuckled.
Why, when we are away for our holidays, do we exclaim with rapture, “What a splendid field of poppies!” — or “Isn’t the poppy sweet, a red dot among the camomile flowers!” — only to go back on it all, and when the troubles come in, and we walk forth in heaviness, taking ourselves seriously, later on, to cry, in a harsh and bitter voice: “Ah, the gaudy treason of those red weeds in the corn!” — or when children come up with nosegays, “Nasty red flowers, poison, darling, make baby go to sleep,” or when we see the scarlet flutter in the wind: “Vanity and flaunting vanity,” and with gusto watch the red bits disappear into nothingness, saying: “It is well such scarlet vanity is cast to nought.”
Why are we so rarely away on our holidays? Why do we persist in taking ourselves seriously, in counting our money and our goods and our virtues? We are down in the end. We rot and crumble away. And that without ever bursting the bud, the tight economical bud of caution and thrift and self-preservation.
The phoenix grows up to maturity and fulness of wisdom, it attains to fatness and wealth amd all things desirable, only to burst into flame and expire in ash. And the flame and the ash are the be-all and the end-all, and the fatness and wisdom and wealth are but the fuel spent. It is a wasteful ordering of things, indeed, to be sure: but so it is, and what must be must be.
But we are very cunning. If we cannot carry our goods and our fatness, at least our goodness can be stored up like coin. And if we are not sure of the credit of the bank, we form ourselves into an unlimited liability company to run the future. We must have an obvious eternal deposit in which to bank our effort. And because the red of the poppy and the fire of the phoenix are contributed to no store, but are spent with the day and disappear, we talk of vanity and foolish mortality.
The phoenix goes gadding off into flame and leaves the future behind, unprovided for, in its ashes. There is no prodigal poppy left to return home in repentance, after the red is squandered in a day. Vanity, and vanity, and pathetic transience of mortality. All that is left us to call eternal is the tick-tack of birth and death, monotonous as time. The vain blaze flapped away into space and is gone, and what is left but the tick-tack of time, of birth and death?
But I will chase that flamy phoenix that gadded off into nothingness. Whoop and halloo and away we go into nothingness, in hot pursuit. Say, where are the flowers of yester-year? Ou sont les neiges d’antan? Where’s Hippolyta, where’s Thai’s, each one loveliest among women? Who knows? Where are the snows of yester-year?
That is all very well, but they must be somewhere. They may not be in any bank or deposit, but they are not lost for ever. The virtue of them is still blowing about in nothingness and in somethingness. I cannot walk up and say, “How do you do, Dido?” as ^Eneas did in the shades. But Dido — Dido! — the robin cocks a scornful tail and goes off, disgusted with the noise. You might as well look for your own soul as to look for Dido. “Didon dina dit-on du dos d’un dodu dindon,” comes rapidly into my mind, and a few frayed scraps of Virgil, and a vision of fair, round, half-globe breasts and blue eyes with tears in them; and a tightness comes into my heart: all forces rushing into me through my consciousness. But what of Dido my unconsciousness has, I could not tell you. Something, I am sure, and something that has come to me without my knowledge, something that flew away in the flames long ago, something that flew away from that pillar of fire, which was her body, day after day whilst she lived, flocking into nothingness to make a difference there. The reckoning of her money and her mortal assets may be discoverable in print. But what she is in the roomy space of somethingness, called nothingness, is all that matters to me.
She is something, I declare, even if she were utterly forgotten. How could any new thing be born unless it had a new nothingness to breathe? A new creature breathing old air, or even renewed air: it is terrible to think of. A new creature must have new air, absolutely brand-new air to breathe. Otherwise there is no new creature, and birth and death are a tick-tack.
What was Dido was new, absolutely new. It had never been before, and in Dido it was. In its own degree, the prickly sow-thistle I have just pulled up is, for the first time in all time. It is itself, a new thing. And most vividly it is itself in its yellow little disc of a flower: most vividly. In its flower it is. In its flower it issues something to the world that never was issued before. Its like has been before, its exact equivalent never. And this richness of new being is richest in the flowering yellow disc of my plant.
What then of this excess that accompanies reproduction? The excess is the thing itself at its maximum of being. If it had stopped short of this excess, it would not have been at all. If this excess were missing, darkness would cover the face of the earth. In this excess, the plant is transfigured into flower, it achieves at last itself. The aim, the culmination of all is the red of the poppy, this flame of the phoenix, this extravagant being of Dido, even her so-called waste.
But no, we dare not. We dare not fulfil the last part of our programme. We linger into inactivity at the vegetable, self-preserving stage. As if we preserved ourselves merely for the sake of remaining as we are. Yet there we remain, like the regulation cabbage, hidebound, a bunch of leaves that may not go any farther for fear of losing a market value. A cabbage seen straddling up into weakly fiery flower is a piteous, almost an indecent sight to us. Better be a weed, and noxious. So we remain tight shut, a bunch of leaves, full of greenness and substance.
But the rising flower thrusts and pushes at the heart of us, strives and wrestles, while the static will holds us immovable. And neither will relent. But the flower, if it cannot beat its way through into being, will thrash destruction about itself. So the bound-up cabbage is beaten rotten at the heart.
Yet we call the poppy “vanity” and we write it down a weed. It is humiliating to think that, when we are taking ourselves seriously, we are considering our own self-preservation, or the greater scheme for the preservation of mankind. What is it that really matters? For the poppy, that the poppy disclose its red: for the cabbage, that it run up into weakly fiery flower: for Dido, that she be Dido, that she become herself, and die as fate will have it. Seed and fruit and produce, these are only a minor aim: children and good works are a minor aim. Work, in its ordinary meaning, and all effort for the public good, these are labour of self-preservation, they are only means to the end. The final aim is the flower, the fluttering, singing nucleus which is a bird in spring, the magical spurt of being which is a hare all explosive with fulness of self, in the moonlight; the real passage of a man down the road, no sham, no shadow, no counterfeit, whose eyes shine blue with his own reality, as he moves amongst things free as they are, a being; the flitting under the lamp of a woman incontrovertible, distinct from everything and from everybody, as one who is herself, of whom Christ said, “to them that have shall be given.”
The final aim of every living thing, creature, or being is the full achievement of itself. This accomplished, it will produce what it will produce, it will bear the fruit of its nature. Not the fruit, however, but the flower is the culmination and climax, the degree to be striven for. Not the work I shall produce, but the real Me I shall achieve, that is the consideration; of the complete Me will come the complete fruit of me, the work, the children.
And I know that the common wild poppy has achieved so far its complete poppy-self, unquestionable. It has uncovered its red. Its light, its self, has risen and shone out, has run on the winds for a moment. It is splendid. The world is a world because of the poppy’s red. Otherwise it would be a lump of clay. And I am I as well, since the disclosure. What it is, I breathe it and snuff it up, it is about me and upon me and of me. And I can tell that I do not know it all yet. There is more to disclose. What more, I do not know. I tremble at the inchoate infinity of life when I think of that which the poppy has to reveal, and has not as yet had time to bring forth. I make a jest of it. I say to the flower, “Come, you’ve played that red card long enough. Let’s see what else you have got up your sleeve.” But I am premature and impertinent. My impertinence makes me ashamed. He has not played his red card long enough to have outsatisfied me.
Yet we must always hold that life is the great struggle for self- preservation,- that this struggle for the means of life is the essence and whole of life. As if it would be anything so futile, so ingestive. Yet we ding-dong at it, always hammering out the same phrase, about the struggle for existence, the right to work, the right to the vote, the right to this and the right to that, all in the struggle for existence, as if any external power could give us the right to ourselves. That we have within ourselves. And if we have it not, then the remainder that we do possess will be taken away from us. “To them that have shall be given, and from them that have not shall be taken away even that which they have.”
CHAPTER II
Still Introductory: About Women’s Suffrage, and Laws, and the War, and the Poor, with Some Fanciful Moralizing
It is so sad that the earnest people of today serve at the old, second- rate altar of self-preservation. The woman-suffragists, who are certainly the bravest, and, in the old sense, most heroic party amongst us, even they are content to fight the old battles on the old ground, to fight an old system of self-preservation to obtain a more advanced system of preservation. The vote is only a means, they admit. A means to what? A means to making better laws, laws which shall protect the unprotected girl from a vicious male, which shall protect the sweated woman-labourer from the unscrupulous greed of the capitalist, which shall protect the interest of women in the State. And surely this is worthy and admirable.
Yet it is like protecting the well-being of a cabbage in the cabbage- patch, while the cabbage is rotting at the heart for lack of power to run out into blossom. Could you make any law in any land, empowering the poppy to flower? You might make a law refusing it liberty to bloom. But that is another thing. Could any law put into being something which did not before exist? It could not. Law can only modify the conditions, for better or worse, of that which already exists.
WHEN I WENT TO THE FILM
WHEN MOST MEN DIE
WHEN SATAN FELL
WHEN THE RIPE FRUIT FALLS
WHEN WILT THOU TEACH THE PEOPLE — ?
WHETHER OR NOT
WHY — ?
WHY DOES SHE WEEP?
WILD THINGS IN CAPTIVITY
WILLY WET-LEGS
WINTER DAWN
WINTER IN THE BOULEVARD
WINTER-LULL
WOE
WOMEN WANT FIGHTERS FOR THEIR LOVERS
WON’T IT BE STRANGE — ?
WONDERFUL SPIRITUAL WOMEN
WORK
WORM EITHER WAY
WORSHIP
YOU
YOUNG FATHERS
The Non-Fiction
Lawrence with Aldous Huxley, 1922
A STUDY OF THOMAS HARDY
This literary critical work was written in the early months of World War I, and was originally intended to be a short analysis of Hardy’s characters, but developed into a major statement of Lawrence’s philosophy of art. The introduction to this work shows its relation to Lawrence’s final rewriting of The Rainbow and its place among his continual attempts to express his philosophy in a definitive form.
Thomas Hardy, the famous novelist and poet, whose natural depiction in style greatly inspired Lawrence
CONTENTS
CHAPTER I
CHAPTER II
CHAPTER III
CHAPTER IV
CHAPTER V
CHAPTER VI
CHAPTER VII
CHAPTER VIII
CHAPTER IX
CHAPTER X
CHAPTER I
Of Poppies and Phoenixes and the Beginning of the Argument
Man has made such a mighty struggle to feel at home on the face of the earth, without even yet succeeding. Ever since he first discovered himself exposed naked betwixt sky and land, belonging to neither, he has gone on fighting for more food, more clothing, more shelter; and though he has roofed-in the world with houses and though the ground has heaved up massive abundance and excess of nutriment to his hand, still he cannot be appeased, satisfied. He goes on and on. In his anxiety he has evolved nations and tremendous governments to protect his person and his property; his strenuous purpose, unremitting, has brought to pass the whole frantic turmoil of modern industry, that he may have enough, enough to eat and wear, that he may be safe. Even his religion has for the systole of its heart-beat, propitiation of the Unknown God who controls death and the sources of nourishment.
But for the diastole of the heart-beat, there is something more, something else, thank heaven, than this unappeased rage of self- preservation. Even the passion to be rich is not merely the greedy wish to be secure within triple walls of brass, along with a huge barn of plenty. And the history of mankind is not altogether the history of an effort at self-preservation which has at length become over blown and extravagant.
Working in contradiction to the will of self-preservation, from the very first man wasted himself begetting children, colouring himself and dancing and howling,.and sticking feathers in his hair, in scratching pictures on the walls of his cave, and making graven images of his unutterable feelings. So he went on wildly and with gorgeousness taking no thought for the morrow, but, at evening, considering the ruddy lily.
In his sleep, however, it must have come to him early that the lily is a wise and housewifely flower, considerate of herself, laying up secretly her little storehouse and barn, well under the ground, well tucked with supplies. And this providence on the part of the lily, man laid to heart. He went out anxiously at dawn to kill the largest mammoth, so that he should have a huge hill of meat, that he could never eat his way through.
And the old man at the door of the cave, afraid of the coming winter with its scant supplies, watching the young man go forth, told impressive tales to the children of the ant and the grasshopper; and praised the thrift and husbandry of that little red squirrel, and drew a moral from the gaudy, fleeting poppy.
“Don’t, my dear children,” continued the ancient paleolithic man as he sat at the door of his cave, “don’t behave like that reckless, shameless scarlet flower. Ah, my dears, you little know the amount of labour, the careful architecture, all the chemistry, the weaving and the casting of energy, the business of day after day and night after night, yon gaudy wreck has squandered. Pfff! — and it is gone, and the place thereof shall know it no more. Now, my dear children, don’t be like that.”
Nevertheless, the old man watched the last poppy coming out, the red flame licking into sight; watched the blaze at the top clinging around a little tender d-j^t, and he wept, thinking of his youth. Till the red flag fell before him, lay in rags on the earth. Then he did not know whether to pay homage to the void, or to preach.
So he compromised, and made a story about a phoenix. “Yes, my dears, in the waste desert, I know the green and graceful tree where the phoenix has her nest. And there I have seen the eternal phoenix escape away into flame, leaving life behind in her ashes. Suddenly she went up in to red flame, and was gone, leaving life to rise from her ashes.”
“And did it?”
“Oh, yes, it rose up.”
“What did it do then?”
“It grew up, and burst into flame again.”
And the flame was all the story and all triumph. The old man knew this. It was this he praised, in his innermost heart, the red outburst at the top of the poppy that had no fear of winter. Even the latent seeds were secondary, within the fire. No red; and there was just a herb, without name or sign of poppy. But he had seen the flower in all its evanescence and its being.
When his educated grandson told him that the red was there to bring the bees and the flies, he knew well enough that more bees and flies and wasps would come to a sticky smear round his grandson’s mouth, than to yards of poppy-red.
Therefore his grandson began to talk about the excess which al ways accompanies reproduction. And the old man died during this talk, and was put away. But his soul was uneasy, and came back from the shades to have the last word, muttering inaudibly in the cave door, “If there is always excess accompanying reproduction, how can you call it excess? When your mother makes a pie, and has too much paste, then that is excess. So she carves a paste rose with her surplus, and sticks it on the top of the pie. That is the flowering of the excess. And children, if they are young enough, clap their hands at this blossom of pastry. And if the pie bloom not too often with the rose of excess, they eat the paste blossom- shaped lump with reverence. But soon they become sophisticated, and know that the rose is no rose, but only excess, surplus, a counterfeit, a lump, unedifying and unattractive, and they say, ‘No, thank you, mother; no rose.’
“Wherefore, if you mean to tell me that the red of my shed poppy was no more than the rose of the paste on the pie, you are a fool. You mean to say that young blood had more stuff than he knew what to do with. He knocked his structure of leaves and stalks together, hammered the poppy-knob safe on top, sieved and bolted the essential seeds, shut them up tight, and then said ‘Ah!’ And whilst he was dusting his hands, he saw a lot of poppy-stuff to spare. ‘Must do something with it — must do something with it — mustn’t be wastedl’ So he just rolled it out into red flakes, and dabbed it round the knobby seed-box, and said, ‘There, the simple creature will take it in, and I’ve got rid of it.’
“My dear child, that is the history of the poppy and of the excess which accompanied his reproduction, is it? That’s all you can say of him, when he makes his red splash in the world? — that he had a bit left over from his pie with the five-and-twenty blackbirds in, so he put a red frill round? My child, it is good you are young, for you are a fool.”
So the shade of the ancient man passed back again, to foregather with all the shades. And it shook its head as it went, muttering, “Conceit, conceit of self-preservation and of race-preservation, conceit!” But he had seen the heart of his grandson, with the wasteful red peeping out, like a poppy-bud. So he chuckled.
Why, when we are away for our holidays, do we exclaim with rapture, “What a splendid field of poppies!” — or “Isn’t the poppy sweet, a red dot among the camomile flowers!” — only to go back on it all, and when the troubles come in, and we walk forth in heaviness, taking ourselves seriously, later on, to cry, in a harsh and bitter voice: “Ah, the gaudy treason of those red weeds in the corn!” — or when children come up with nosegays, “Nasty red flowers, poison, darling, make baby go to sleep,” or when we see the scarlet flutter in the wind: “Vanity and flaunting vanity,” and with gusto watch the red bits disappear into nothingness, saying: “It is well such scarlet vanity is cast to nought.”
Why are we so rarely away on our holidays? Why do we persist in taking ourselves seriously, in counting our money and our goods and our virtues? We are down in the end. We rot and crumble away. And that without ever bursting the bud, the tight economical bud of caution and thrift and self-preservation.
The phoenix grows up to maturity and fulness of wisdom, it attains to fatness and wealth amd all things desirable, only to burst into flame and expire in ash. And the flame and the ash are the be-all and the end-all, and the fatness and wisdom and wealth are but the fuel spent. It is a wasteful ordering of things, indeed, to be sure: but so it is, and what must be must be.
But we are very cunning. If we cannot carry our goods and our fatness, at least our goodness can be stored up like coin. And if we are not sure of the credit of the bank, we form ourselves into an unlimited liability company to run the future. We must have an obvious eternal deposit in which to bank our effort. And because the red of the poppy and the fire of the phoenix are contributed to no store, but are spent with the day and disappear, we talk of vanity and foolish mortality.
The phoenix goes gadding off into flame and leaves the future behind, unprovided for, in its ashes. There is no prodigal poppy left to return home in repentance, after the red is squandered in a day. Vanity, and vanity, and pathetic transience of mortality. All that is left us to call eternal is the tick-tack of birth and death, monotonous as time. The vain blaze flapped away into space and is gone, and what is left but the tick-tack of time, of birth and death?
But I will chase that flamy phoenix that gadded off into nothingness. Whoop and halloo and away we go into nothingness, in hot pursuit. Say, where are the flowers of yester-year? Ou sont les neiges d’antan? Where’s Hippolyta, where’s Thai’s, each one loveliest among women? Who knows? Where are the snows of yester-year?
That is all very well, but they must be somewhere. They may not be in any bank or deposit, but they are not lost for ever. The virtue of them is still blowing about in nothingness and in somethingness. I cannot walk up and say, “How do you do, Dido?” as ^Eneas did in the shades. But Dido — Dido! — the robin cocks a scornful tail and goes off, disgusted with the noise. You might as well look for your own soul as to look for Dido. “Didon dina dit-on du dos d’un dodu dindon,” comes rapidly into my mind, and a few frayed scraps of Virgil, and a vision of fair, round, half-globe breasts and blue eyes with tears in them; and a tightness comes into my heart: all forces rushing into me through my consciousness. But what of Dido my unconsciousness has, I could not tell you. Something, I am sure, and something that has come to me without my knowledge, something that flew away in the flames long ago, something that flew away from that pillar of fire, which was her body, day after day whilst she lived, flocking into nothingness to make a difference there. The reckoning of her money and her mortal assets may be discoverable in print. But what she is in the roomy space of somethingness, called nothingness, is all that matters to me.
She is something, I declare, even if she were utterly forgotten. How could any new thing be born unless it had a new nothingness to breathe? A new creature breathing old air, or even renewed air: it is terrible to think of. A new creature must have new air, absolutely brand-new air to breathe. Otherwise there is no new creature, and birth and death are a tick-tack.
What was Dido was new, absolutely new. It had never been before, and in Dido it was. In its own degree, the prickly sow-thistle I have just pulled up is, for the first time in all time. It is itself, a new thing. And most vividly it is itself in its yellow little disc of a flower: most vividly. In its flower it is. In its flower it issues something to the world that never was issued before. Its like has been before, its exact equivalent never. And this richness of new being is richest in the flowering yellow disc of my plant.
What then of this excess that accompanies reproduction? The excess is the thing itself at its maximum of being. If it had stopped short of this excess, it would not have been at all. If this excess were missing, darkness would cover the face of the earth. In this excess, the plant is transfigured into flower, it achieves at last itself. The aim, the culmination of all is the red of the poppy, this flame of the phoenix, this extravagant being of Dido, even her so-called waste.
But no, we dare not. We dare not fulfil the last part of our programme. We linger into inactivity at the vegetable, self-preserving stage. As if we preserved ourselves merely for the sake of remaining as we are. Yet there we remain, like the regulation cabbage, hidebound, a bunch of leaves that may not go any farther for fear of losing a market value. A cabbage seen straddling up into weakly fiery flower is a piteous, almost an indecent sight to us. Better be a weed, and noxious. So we remain tight shut, a bunch of leaves, full of greenness and substance.
But the rising flower thrusts and pushes at the heart of us, strives and wrestles, while the static will holds us immovable. And neither will relent. But the flower, if it cannot beat its way through into being, will thrash destruction about itself. So the bound-up cabbage is beaten rotten at the heart.
Yet we call the poppy “vanity” and we write it down a weed. It is humiliating to think that, when we are taking ourselves seriously, we are considering our own self-preservation, or the greater scheme for the preservation of mankind. What is it that really matters? For the poppy, that the poppy disclose its red: for the cabbage, that it run up into weakly fiery flower: for Dido, that she be Dido, that she become herself, and die as fate will have it. Seed and fruit and produce, these are only a minor aim: children and good works are a minor aim. Work, in its ordinary meaning, and all effort for the public good, these are labour of self-preservation, they are only means to the end. The final aim is the flower, the fluttering, singing nucleus which is a bird in spring, the magical spurt of being which is a hare all explosive with fulness of self, in the moonlight; the real passage of a man down the road, no sham, no shadow, no counterfeit, whose eyes shine blue with his own reality, as he moves amongst things free as they are, a being; the flitting under the lamp of a woman incontrovertible, distinct from everything and from everybody, as one who is herself, of whom Christ said, “to them that have shall be given.”
The final aim of every living thing, creature, or being is the full achievement of itself. This accomplished, it will produce what it will produce, it will bear the fruit of its nature. Not the fruit, however, but the flower is the culmination and climax, the degree to be striven for. Not the work I shall produce, but the real Me I shall achieve, that is the consideration; of the complete Me will come the complete fruit of me, the work, the children.
And I know that the common wild poppy has achieved so far its complete poppy-self, unquestionable. It has uncovered its red. Its light, its self, has risen and shone out, has run on the winds for a moment. It is splendid. The world is a world because of the poppy’s red. Otherwise it would be a lump of clay. And I am I as well, since the disclosure. What it is, I breathe it and snuff it up, it is about me and upon me and of me. And I can tell that I do not know it all yet. There is more to disclose. What more, I do not know. I tremble at the inchoate infinity of life when I think of that which the poppy has to reveal, and has not as yet had time to bring forth. I make a jest of it. I say to the flower, “Come, you’ve played that red card long enough. Let’s see what else you have got up your sleeve.” But I am premature and impertinent. My impertinence makes me ashamed. He has not played his red card long enough to have outsatisfied me.
Yet we must always hold that life is the great struggle for self- preservation,- that this struggle for the means of life is the essence and whole of life. As if it would be anything so futile, so ingestive. Yet we ding-dong at it, always hammering out the same phrase, about the struggle for existence, the right to work, the right to the vote, the right to this and the right to that, all in the struggle for existence, as if any external power could give us the right to ourselves. That we have within ourselves. And if we have it not, then the remainder that we do possess will be taken away from us. “To them that have shall be given, and from them that have not shall be taken away even that which they have.”
CHAPTER II
Still Introductory: About Women’s Suffrage, and Laws, and the War, and the Poor, with Some Fanciful Moralizing
It is so sad that the earnest people of today serve at the old, second- rate altar of self-preservation. The woman-suffragists, who are certainly the bravest, and, in the old sense, most heroic party amongst us, even they are content to fight the old battles on the old ground, to fight an old system of self-preservation to obtain a more advanced system of preservation. The vote is only a means, they admit. A means to what? A means to making better laws, laws which shall protect the unprotected girl from a vicious male, which shall protect the sweated woman-labourer from the unscrupulous greed of the capitalist, which shall protect the interest of women in the State. And surely this is worthy and admirable.
Yet it is like protecting the well-being of a cabbage in the cabbage- patch, while the cabbage is rotting at the heart for lack of power to run out into blossom. Could you make any law in any land, empowering the poppy to flower? You might make a law refusing it liberty to bloom. But that is another thing. Could any law put into being something which did not before exist? It could not. Law can only modify the conditions, for better or worse, of that which already exists.
