Complete Works of D.H. Lawrence (Illustrated), page 889
Cassandra submitted to Apollo, and gave him the Word of affiance, brought forth prophecy to him, not children. She received the embrace of the spirit, He breathed His Grace upon her: and she conceived and brought forth a prophecy. It was still a marriage. Not the marriage of the Virgin with the Spirit, but the marriage of the female spirit with the male spirit, bodiless.
With Sue, however, the marriage was no marriage, but a submission, a service, a slavery. Her female spirit did not wed with the male spirit: she could not prophesy. Her spirit submitted to the male spirit, owned the priority of the male spirit, wished to become the male spirit. That which was female in her, resistant, gave her only her critical faculty. When she sought out the physical quality in the Greeks, that was her effort to make even the unknowable physique a part of knowledge, to contain the body within the mind.
One of the supremest products of our civilization is Sue, and a product that well frightens us. It is quite natural that, with all her mental alertness, she married Phillotson without ever considering the physical quality of marriage. Deep instinct made her avoid the consideration. And the duality of her nature made her extremely liable to self-destruction. The suppressed, atrophied female in her, like a potent fury, was always there, suggesting to her to make the fatal mistake. She contained always the rarest, most deadly anarchy in her own being.
It needed that she should have some place in society where the clarity of her mental being, which was in itself a form of death, could shine out without attracting any desire for her body. She needed a refinement on Angel Clare. For she herself was a more specialized, more highly civilized product on the female side, than Angel Clare on the male. Yet the atrophied female in her would still want the bodily male.
She attracted to herself Jude. His experience with Arabella had for the time being diverted his attention altogether from the female. His attitude was that of service to the pure male spirit. But the physical male in him, that which knew and belonged to the female, was potent, and roused the female in Sue as much as she wanted it roused, so much that it was a stimulant to her, making her mind the brighter.
It was a cruelly difficult position. She must, by the constitution of er nature, remain quite physically intact, for the female was atrophied in her, to the enlargement of the male activity. Yet she wanted some quickening for this atrophied female. She wanted even kisses.
That the new rousing might give her a sense of life. But she could only live in the mind.
Then, where could she find a man who would be able to feed her with his male vitality, through kisses, proximity, without demanding the female return? For she was such that she could only receive quickening from a strong male, for she was herself no small thing. Could she then find a man, a strong, passionate male, who would devote himself entirely to the production of the mind in her, to the production of male activity, or of female activity critical to the male?
She could only receive the highest stimulus, which she must inevitably seek, from a man who put her in constant jeopardy. Her essentiality rested upon her remaining intact. Any suggestion of the physical was utter confusion to her. Her principle was the ultra- Christian principle — of living entirely according to the Spirit, to the One, male spirit, which knows, and utters, and shines, but exists beyond feeling, beyond joy or sorrow, or pain, exists only in Knowing. In tune with this, she was herself. Let her, however, be turned under the influence of the other dark, silent, strong principle, of the female, and she would break like a fine instrument under discord.
Yet, to live at all in tune with the male spirit, she must receive the male stimulus from a man. Otherwise she was as an instrument without a player. She must feel the hands of a man upon her, she must be infused with his male vitality, or she was not alive.
Here then was her difficulty: to find a man whose vitality could infuse her and make her live, and who would not, at the same time, demand of her a return, the return of the female impulse into him. What man could receive this drainage, receiving nothing back again? He must either die, or revolt.
One man had died. She knew it well enough. She knew her own fatality. She knew she drained the vital, male stimulus out of a man, producing in him only knowledge of the mind, only mental clarity: which man must always strive to attain, but which is not life in him, rather the product of life.
Just as Alec d’Urberville, on the other hand, drained the female vitality out of a woman, and gave her only sensation, only experience in the senses, a sense of herself, nothing to the soul or spirit, thereby exhausting her.
Now Jude, after Arabella, and following his own idee fixe, [wanted] this mental clarity, this knowing, above all. What he contained in himself, of male and female impulse, he wanted to bring forth to draw into his mind, to resolve into understanding, as a lant resolves that which it contains into flower.
This Sue could do for him. By creating a vacuum, she could cause the vivid flow which clarified him. By rousing him, by drawing from him his turgid vitality, made thick and heavy and physical with Arabella, she could bring into consciousness that which he contained. For he was heavy and full of unrealized life, clogged with untransmuted knowledge, with accretion of his senses. His whole life had been till now an indrawing, ingestion. Arabella had been a vital experience for him, received into his blood. And how was he to bring out all this fulness into knowledge or utterance? For all the time he was being roused to new physical desire, new life- experience, new sense-enrichening, and he could not perform his male function of transmitting this into expression, or action. The particular form his flowering should take, he could not find. So he hunted and studied, to find the call, the appeal which should call out of him that which was in him.
And great was his transport when the appeal came from Sue. She wanted, at first, only his words. That of him which could come to her through speech, through his consciousness, her mind, like a bottomless gulf, cried out for. She wanted satisfaction through the mind, and cried out for him to satisfy her through the mind.
Great, then, was his joy at giving himself out to her. He gave, for it was more blessed to give than to receive. He gave, and she received some satisfaction. But where she was not satisfied, there he must try still to satisfy her. He struggled to bring it all forth. She was, as himself, asking himself what he was. And he strove to answer, in a transport.
And he answered in a great measure. He singled himself out from the old matrix of the accepted idea, he produced an individual flower of his own.
It was for this he loved Sue. She did for him quickly what he would have done for himself slowly, through study. By patient, diligent study, he would have used up the surplus of that turgid energy n him, and would, by long contact with old truth, have arrived at the form of truth which was in him. What he indeed wanted to get from study was, not a store of learning, nor the vanity of education, a sort of superiority of educational wealth, though this also gave him pleasure. He wanted, through familiarity with the true thinkers and poets, particularly with the classic and theological thinkers, because of their comparative sensuousness, to find conscious expres sion for that which he held in his blood. And to do this, it was necessary for him to resolve and to reduce his blood, to overcome the female sensuousness in himself, to transmute his sensuous being into another state, a state of clarity, of consciousness. Slowly, laboriously, struggling with the Greek and the Latin, he would have burned down his thick blood as fuel, and have come to the true light of himself.
This Sue did for him. In marriage, each party fulfils a dual function with regard to the other:, exhaustive and enrichening. The female at the same time exhausts and invigorates the male, the male at the same time exhausts and invigorates the female. The exhaustion and invigoration are both temporary and relative. The male, making the effort to penetrate into the female, exhausts himself and invigorates her. But that which, at the end, he discovers and carries off from her, some seed of being, enrichens him and exhausts her. Arabella, in taking Jude, accepted very little from him. She absorbed very little of his strength and vitality into herself. For she only wanted to be aware of herself in contact with him, she did not want him to penetrate into her very being, till he moved her to her very depths, till she loosened to him some of her very self for his enrichening. She was intrinsically impotent, as was Alec d’Urberville.
So that in her Jude went very little further in Knowledge, or in Self-Knowledge. He took only the first steps: of knowing himself sexually, as a sexual male. That is only the first, the first necessary, but rudimentary, step.
When he came to Sue, he found her physically impotent, but spiritually potent. That was what he wanted. Of Knowledge in the blood he had a rich enough store: more than he knew what to do with. He wished for the further step, of reduction, of essentializing into Knowledge. Which Sue gave to him.
So that his experience with Arabella, plus his first experience of trembling intimacy and incandescent realization with Sue made one complete marriage: that is, the two women added together made One Bride.
When Jude had exhausted his surplus self, in spiritual intimacy with Sue, when he had gained through her all the wonderful understanding she could evoke in him, when he was clarified to himself, then his marriage with Sue was over. Jude’s marriage with Sue was over before he knew her physically. She had, physically, nothing to give him.
Which, in her deepest instinct, she knew. She made no mistake in marrying Phillotson. She acted according to the pure logic of her nature. Phillotson was a man who wanted no marriage whatsoever with the female. Sexually, he wanted her as an instrument through which he obtained relief, and some gratification: but, really, relief. Spiritually, he wanted her as a thing to be wondered over and delighted in, but quite separately from himself. He knew quite well he could never marry her. He was a human being as near to mechanical function as a human being can be. The whole process of digestion, masticating, swallowing, digesting, excretion, is a sort of super-mechanical process. And Phillotson was like this. He was an organ, a function-fulfilling organ, he had no separate existence. He could not create a single new movement or thought or expression. Everything he did was a repetition of what had been. All his study was a study of what had been. It was a mechanical, functional process. He was a true, if small, form of the Savant. He could understand only the functional laws of living, but these he understood honestly. He was true to himself, he was not overcome by any cant or sentimentalizing. So that in this he was splendid. But it is a cruel thing for a complete, or a spiritual, individuality to be submitted to a functional organism.
The Widow Edlin said that there are some men no woman of any feeling could touch, and Phillotson was one of them. If the Widow knew this, why was Sue’s instinct so short?
But Mrs. Edlin was a full human being, creating life in a new form through her personality. She must have known Sue’s deficiency. It was natural for Sue to read and to turn again to:
Thou hast conquered, O pale Galilean!
The world has grown grey from Thy breath.
In her the pale Galilean had indeed triumphed. Her body was as insentient as hoar-frost. She knew well enough that she was not alive in the ordinary human sense. She did not, like an ordinary woman, receive all she knew through her senses, her instincts, but through her consciousness. The pale Galilean had a pure disciple in her: in her He was fulfilled. For the senses, the body, did not exist in her; she existed as a consciousness. And this is so much so, that she was almost an Apostate. She turned to look at Venus and Apollo. As if she could know either Venus or Apollo, save as ideas. Nor Venus nor Aphrodite had anything to do with her, but only Pallas and Christ.
She was unhappy every moment of her life, poor Sue, with the knowledge of her own non-existence within life. She felt all the time the ghastly sickness of dissolution upon her, she was as a void unto herself.
So she married Phillotson, the only man she could, in reality, marry. To him she could be a wife: she could give him the sexual relief he wanted of her, and supply him with the transcendence which was a pleasure to him; it was hers to seal him with the seal which made an honourable human being of him. For he felt, deep within himself, something a reptile feels. And she was his guarantee, his crown.
Why does a snake horrify us, or even a newt? Why was Phillotson like a newt? What is it, in our life or in our feeling, to which a newt corresponds? Is it that life has the two sides, of growth and of decay, symbolized most acutely in our bodies by the semen and the excreta? Is it that the newt, the reptile, belong to the putrescent activity of life; the bird, the fish to the growth activity? Is it that the newt and the reptile are suggested to us through those sensations connected with excretion? And was Phillotson more or less connected with the decay activity of life? Was it his function to reorganize the life-excreta of the ages? At any rate, one can honour him, for he was true to himself.
Sue married Phillotson according to her true instinct. But being almost pure Christian, in the sense of having no physical life, she had turned to the Greeks, and with her mind was an Aphrodite- worshipper. In craving for the highest form of that which she lacked, she worshipped Aphrodite. There are two sets of Aphrodite- worshippers: daughters of Aphrodite and the almost neutral daughters of Mary of Bethany. Sue was, oh, cruelly far from being a daughter of Aphrodite. She was the furthest alien from Aphrodite. She might excuse herself through her Venus Urania — but it was hopeless.
Therefore, when she left Phillotson, in whose marriage she consummated her own crucifixion, to go to Jude, she was deserting the God of her being for the God of her hopeless want. How much could she become a living, physical woman? But she would get away from Phillotson.
She went to Jude to continue the spiritual marriage, bodiless. That was all very well, if he had been satisfied. If he had been satisfied, they might have lived in this spiritual intimacy, without physical contact, for the rest of their lives, so strong was her true instinct for herself.
He, however, was not satisfied. He reached the point where he was clarified, where he had reduced from his blood into his consciousness all that was uncompounded before. He had become himself as far as he could, he had fulfilled himself. All that he had gathered in his youth, all that he had gathered from Arabella, was assimilated now, fused and transformed into one clear Jude.
Now he wants that which is necessary for him if he is to go on. He wants, at its lowest, the physical, sexual relief. For continually baulked sexual desire, or necessity, makes a man unable to live freely, scotches him, stultifies him. And where a man is roused to the fullest pitch, as Jude was roused by Sue, then the principal connexion becomes a necessity, if only for relief. Anything else is a violation.
Sue ran away to escape physical connexion with Phillotson, only to find herself in the arms of Jude. But Jude wanted of her more than Phillotson wanted. This was what terrified her to the bottom of her nature. Whereas Phillotson always only wanted sexual relief of her, Jude wanted the consummation of marriage. He wanted that deepest experience, that penetrating far into the unknown and undiscovered which lies in the body and blood of man and woman, during life. He wanted to receive from her the quickening, the primitive seed and impulse which should start him to a new birth. And for this he must go back deep into the primal, unshown, unknown life of the blood, the thick source-stream of life in her.
And she was terrified lest he should find her out, that it was wanting in her. This was her deepest dread, to see him inevitably disappointed in her. She could not bear to be put into the balance, wherein she knew she would be found wanting.
For she knew in herself that she was cut off from the source and origin of life. For her, the way back was lost irrevocably. And when Jude came to her, wanting to retrace with her the course right back to the springs and the welling-out, she was more afraid than of death. For she could not. She was like a flower broken off from the tree, that lives a while in water, and even puts forth. So Sue lived sustained and nourished by the rarefied life of books and art, and by the inflow from the man. But, owing to centuries and centuries of weaning away from the body of life, centuries of insisting upon the supremacy and bodilessness of Love, centuries of striving to escape the conditions of being and of striving to attain the condition of Knowledge, centuries of pure Christianity, she had gone too far. She had climbed and climbed to be near the stars. And now, at last, on the topmost pinnacle, exposed to all the horrors and the magnifi cence of space, she could not go back. Her strength had fallen from her. Up at that great height, with scarcely any foothold, but only space, space all round her, rising up to her from beneath, she was like a thing suspended, supported almost at the point of extinction by the density of the medium. Her body was lost to her, fallen away, gone. She existed there as a point of consciousness, no more, like one swooned at a great height, held up at the tip of a fine pinnacle that drove upwards into nothingness.
Jude rose to that height with her. But he did not die as she died. Beneath him the foothold was more, he did not swoon. There came a time when he wanted to go back, down to earth. But she was fastened like Andromeda.
Perhaps; if Jude had not known Arabella, Sue might have persuaded him that he too was bodiless, only a point of consciousness. But she was too late; another had been before her and given her the lie.
Arabella was never so jealous of Sue as Sue of Arabella. How shall the saint that tips the pinnacle, Saint Simon Stylites thrust on the highest needle that pricks the heavens, be envied by the man who walks the horizontal earth? But Sue was cruelly anguished with jealousy of Arabella. It was only this, this knowledge that Jude wanted Arabella, which made Sue give him access to her own body.
When she did that, she died. The Sue that had been till then, the glimmering, pale, star-like Sue, died and was revoked on the night when Arabella called at their house at Aldbrickham, and Jude went out in his slippers to look for her, and did not find her, but came back to Sue, who in her anguish gave him then the access to her body. Till that day, Sue had been, in her will and in her very self, true to one motion, to Love, to Knowledge, to the Light, to the upward motion. Phillotson had not altered this. When she had suffered him, she had said: “He does not touch me; I am beyond him.”
