Complete Works of Ford Madox Ford, page 573
I gave him, of course, a significant glance. Heaven knows why: for it is absolutely true that I am tired of appearing reliable — to Edward Burden or anyone else in the world. What I want to do is simply to say to Edward Burden: “ No, I don’t at all admire your dragging down a little bundle of ideals and sentiments to your own fatted calf’s level.”
I suppose I have in me something of the poet. I can imagine that if I had to love or to marry this little Averies girl I should try to find out what was her tiny vanity and I should minister to it. In some way I should discover from her that she considered herself charming, or discreet, or tasteful, or frivolous, beyond all her fellows. And, having discovered it, I should bend all my energies to giving her opportunities for displaying her charm, her discreetness or her coquetry. With a woman of larger and finer mould — with you ! — I should no doubt bring into play my own idealism. I should invest her with the attributes that I consider the most desirable in the world. But in either case I cannot figure myself dragging her down to my own social or material necessities.
That is what Edward Burden is doing for little Miss Averies. I don’t mean to say that he does not idealise her — but he sees her transfigured as the dispenser of his special brand of tea or the mother of the sort of child that he was. And that seems to me a very valid reason why women, if they were wise, should trust their fortunes cold-bloodedly and of set reason to the class of dangerous men that now allure them and that they flee from.
They flee from them, I am convinced, because they fear for their worldly material fortunes. They fear, that is to say, that the poet is not a stable man of business: they recognise that he is a gambler — and it seems to them that it is folly to trust to a gambler for life-long protection. In that they are perhaps right. But I think that no woman doubts her power to retain a man’s affection — so that it is not to the reputation for matrimonial instability that the poet owes his disfavour. A woman lives, in short, to play with this particular fire, since to herself she says: “ Here is a man who has broken the hearts of many women. I will essay the adventure of taming him.” And, if she considers the adventure a dangerous one, that renders the contest only the more alluring, since at heart every woman, like every poet, is a gambler. In that perhaps she is right.
But it seems to me that women make a great mistake in the value of the stakes they are ready to pay in order to enter this game. They will stake, that is to say, their relatively great coin — their sentimental lives; but they hoard with closed fingers the threepenny bit which is merely the material future.
They prefer, that is to say, to be rendered the mere presiding geniuses of well-loaded boards. It is better to be a lady — which you will remember philologically means a “ loaf-cutter “ — than to be an Ideal.
And in this they are obviously wrong. If a woman can achieve the obvious miracle of making a dangerous man stable in his affections she may well be confident that she can persuade him to turn his serious attention to the task of keeping a roof over her head.
Certainly, I know, if I were a woman, which of the two types of men I would choose. Upon the lowest basis it is better for all purposes of human contracts to be married to a good liar than to a bad one. For a lie is a figurative truth — and it is the poet who is the master of these illusions. Even in the matter of marital relations it is probable that the poet is as faithful as the Edward Burdens of this world — only the Edward Burdens are more skilful at concealing from the rest of the world their pleasant vices. I doubt whether they are as skilful at concealing them from the woman concerned — from the woman, with her intuition, her power to seize fine shades of coolness and her awakened self-interest. Imagine the wife of Edward Burden saying to him, “ You have deceived me ! “ Imagine then the excellent youth, crimsoning, stuttering. He has been taught all his life that truth must prevail though the skies fall — and he stammers: “ Yes: I have betrayed you.” And that is tragedy, though in the psychological sense and that is the important one — Edward Burden may have been as faithful as the ravens, who live for fifteen decades with the same mate. He will, in short, blunder into a tragic, false position. And he will make the tragedy only the more tragic in that all the intellectual powers he may possess will be in the direction of perpetuating the dismal position. He will not be able to argue that he has not been unfaithful — but he will be able to find a hundred arguments for the miserable woman prolonging her life with him. Position, money, the interests of the children, the feelings of her family and of his — all these considerations will make him eloquent to urge her to prolong her misery. And probably she will prolong it.
This, of course, is due to the excellent Edward’s lack of an instinctive sympathy. The poet, with a truer vision, will in the same case, be able to face his Miss Averies’ saying, “ You have deceived me ! “ with a different assurance. Supposing the deflection to have been of the momentary kind, he will be able to deny with a good conscience since he will be aware of himself and his feelings. He will at least be able to put the case in its just light. Or, if the deflection be really temperamental, really permanent, he will be unable — it being
his business to look at the deeper verities — to lie himself out of the matter. He will break, strictly and sharply. Or, if he do not, it may be taken as a sign that his Miss Averies is still of value to him — that she, in fact, is still the woman that it is his desire to have for his companion. This is true of course, only in the large sense, since obviously there are poets whose reverence for position, the interest of children or the feelings of their friends and relatives, may outweigh their hatred of a false position. These, however, are poets in the sense that they write verse: I am speaking of those who live the poet’s life; to such, a false position is too intolerable to be long maintained.
But this again is only one of innumerable side-issues: let me return to my main contention that a dinner of herbs with a dangerous man is better than having to consume the flesh of stalled oxen with Edward Burden. Perhaps that is only a way of saying that you would have done better to entrust yourself to me than to — (But no, your husband is a better man than Edward Burden. He has at least had the courage to revert to his passion. I went this afternoon to your chemists and formally notified them that if they supplied him with more than the exactly prescribed quantity of that stuff, I, as holding your power of attorney, should do all that the law allows me to do against them).
Even to the dullest of men, marrying is for the most part an imaginative act. I mean marrying as a step in life sanctioned by law, custom and that general consent of mankind which is the hall-mark of every irrational institution. By irrational I do not mean wrong or stupid. Marriage is august by the magnitude of the issues it involves, balancing peace and strife on the fine point of a natural impulse refined by the need of a tangible ideal. I am not speaking here of mere domestic peace or strife which for most people that count are a question of manners and a mode of life. And I am thinking of the peace mostly — the peace of the soul which yearns for some sort of certitude in this earth, the peace of the heart which yearns for conquest, the peace of the senses that dreads deception, the peace of the imaginative faculty which in its restless quest of a high place of rest is spurred on by these great desires and that great fear.
And even Edward Burden’s imagination is moved by these very desires and that very fear — or else he would not have dreamt of marrying. I repeat, marriage is an imaginative institution. It’s true that his imagination is a poor thing, but it is genuine nevertheless. The faculty of which I speak is of one kind in all of us. Not to every one is given that depth of feeling, that faculty of absolute trust which will not be deceived, and the exulting masterfulness of the senses which are the mark of a fearless lover. Fearless lovers are rare, if obstinate, and sensual fools are countless as grains of sand by the seashore. I can imagine that correct young man perfectly capable of setting himself deliberately to worry a distracted girl into surrender.
VI
I DON’T know why, to-night in particular, the fact that I am a dead man occurs to me very insistently. I had forgotten this for two whole days. If anyone very dear to you has ever been in extremis at a distance and you have journeyed to be at the last bedside, you will know how possible this is — how for hours at a time the mind will go wandering away from the main fact that is drawing you onwards, till suddenly it comes back: some one is dying at a distance. And I suppose one’s I is the nearest friend that one has —
and my I is dying at a distance. At the end of a certain number of days is the deathbed towards which I am hurrying — it is a fact which I cannot grasp. But one aspect grows more clear to me every time I return to this subject.
You remember that, when we have discussed suicide, we have agreed that to the man of action death is a solution: to the man of thought it is none. For the man of action expresses himself in action, and death is the negation of action: the man of thought sees the world only in thoughts, and over thought death exercises no solution of continuity. If one dies one’s actions cease, one’s problem continues. For that reason it is only in so far as I am a man of action that I shall be dying. You understand what I mean — for I do not mean that it is my actions that have killed me. It is simply because I have taken refuge from my thoughts in action, and because after April 5 that refuge will be closed to me, that I take refuge in a final action which, properly speaking, is neither action nor refuge.
And perhaps I am no man of action at all, since the action in which I have taken refuge is properly speaking no action at all, but merely the expression of a frame of mind. I have gambled, that is to say I have not speculated. For the speculator acts for gain: the gambler in order to interest himself. I have gambled — to escape from you: I have tried to escape from my thoughts of you into divining the undivinable future. For that is what gambling is. You try for a rise: you try for a fall — and the rise or the fall may depend on the momentary madness of a dozen men who declare a war, or upon the rain from heaven which causes so many more stalks of wheat to arise upon so many million square inches of earth. The point is that you make yourself dependent upon caprice — upon the caprice of the weather or upon the movement in the minds of men more insane than yourself.
To-day I have entered upon what is the biggest gamble of my whole life. Certain men who believe in me — they are not Edward Burdens, nevertheless they believe in me — have proposed to me to form a corner in a certain article which is indispensable to the daily life of the City. I do not tell you what it is because you will assuredly witness the effects of this inspiration.
You will say that, when this is accomplished, it will be utterly uninteresting. And that is literally true: when it is done it will be uninteresting. But in the multiplicity of things that will have to be done before the whole thing is done — in the waiting for things to take effect, in the failures perhaps more than in the successes, since the failures will imply new devising — in all the meticulous thought-readings that will be necessary, the interest will lie, and in the men with whom one is brought into contact, the men with whom one struggles, the men whom one must bribe or trick.
And you will say: How can I who am to die in fourteen days embark upon an enterprise that will last many months or many years? That, I think, is very simple.
It is my protest against being called a man of action, the misconception that I have had to resent all my life. And this is a thought: not an action: a thought made up of an almost infinite number of erring calculations. You have probably forgotten that I have founded two towns, upon the south coast: originated four railways in tropical climates and one in the West of England: and opened up heaven knows how many mines of one kind or another — and upon my soul I had forgotten these things too until I began to cast about in my mind. And now I go to my death unmindful of these glories in so far as they are concrete. In that sense my death is utter: it is a solution. But, in so far as they are my refuges from you they remain problems to which, if my ghost is to escape you, I must return again and again.
In dying I surrender to you and thus, for the inner self of myself, death is no ending but the commencement of who knows what tortures. It is only in the latent hope that death is the negation of consciousness that I shall take my life. For death, though it can very certainly end no problem, may at least make us unconscious of how, eventually, the problem solves itself. That, you see, is really the crux of the whole thing — that is why the man of action will take refuge in death: the man of thought, never. But I, I am the man of neither the one nor the other: I am the man of love, which partakes of action and of thought, but which is neither.
The lover is, perhaps, the eternal doubter — simply because there is no certain panacea for love. Travel may cure it — but travel may cause to arise homesickness, which of all forms of love is the most terrible. To mix with many other men may cure it — but again, to the man who really loves, it may be a cause for still more terrible unrest, since seeing other men and women may set one always comparing the beloved object with the same thing. And, indeed, the form that it takes with me — for with me love takes the form of a desire to discuss — the form which it takes with me renders each thing that I see, each man with whom I speak, the more torturing, since always I desire to adjust my thoughts of them by your thoughts. I went down the other day — before I had begun to write these letters to you and before I knew death impended so nearly over me — to the sea at P — I was trying to get rid of you. I sat in the moonlight and saw the smacks come home, visible for a minute in the track of the moon and then no more than their lights in the darkness. The fishermen talked of death by drowning mostly: the passage of the boats across that trail of light suggested reflections, no doubt trite. But, without you to set my thoughts by, I could get no more forward: I went round and round in a ring from the corpses fished up in the nets to the track of the moon. And since walking up and down on the parade brought me no nearer to you, I did not even care to move: I neither meditated nor walked, neither thought nor acted. And that is real torture.
It was the next morning that I heard that young Burden desired that his fiancee’s solicitors should scrutinise the accounts of the Burden Trust — and Death loomed up before me.
You will ask: why Death ? Why not some alternative? Flight or prison ? Well: prison would be an unendurable travelling through Time, flight an equally unendurable travelling through Time with Space added. Both these things are familiar: Death alone, in spite of all the experience that humanity has had of Death, is the utterly unfamiliar. For a gambler it is a coup alluring beyond belief — as we know neither what we stake nor what we stand to win. I, personally, stand to win a great deal, since Life holds nothing for me and I stake only my life — and what I seek is only forgetfulness of you, or some sort of eventual and incomprehensible union with you. For the union with you that I seek is a queer sort of thing; hardly at all, I think, a union of the body, but a sort of consciousness of our thoughts proceeding onwards together. That we may find in the unending Afterwards. Or we may find the Herb Oblivion.
Either of these things I desire. For, in so far as we can dogmatise about Death we may lay it down that Death is the negation of Action but is powerless against Thought. I do not desire Action: and at the same time I do not fear Thought. For it is not my thoughts of you that I fear: left alone with them I can say: “ What is she more than any other material object? “ It is my feelings that wear out my brain — my feelings that make me know that you are more than every material object living or still, and more than every faith dead or surviving. For feeling is neither Thought nor Action: it is the very stuff of Life itself. And, if Death be the negation of Life it may well be the end of consciousness.
The worst that Death can do to me is to deliver me up for ever to unsatisfied longings for you. Well, that is all that Life has done, that is all that Life can do, for me.
But Life can do so much more that is worse. Believe me when I say that I dread imprisonment — and believe me when I say that I do not dread disgrace. For you know very well that it is true when I say that I positively chuckle at the thought of the shock my fall would give to all these unawakened intelligences of this world. You know how I despise Edward Burden for trusting in me; you know how I have always despised other people who trusted in established reputations. I don’t mean to say that I should not have liked to keep the game up, certainly I should, since in gambling it is more desirable to win than to lose. And it is more amusing to fool fools than to give them eye-openers. But I think that, in gambling, it is only a shade less desirable, per se, to lose than to win. The main point is the sensation of either; and the only valid objection to losing is that, if one loses too often one has at last no longer the wherewithal to gamble. Similarly, to give people eye-openers is, per se, nearly as desirable as to fool them. It is not quite so desirable, since the game itself is the fooling. But the great objection in my case is that the eye-opener would once and for all put an end to the chance of my ever fooling them again. That, however, is a very small matter and what I dread is not that. If people no longer trusted in me I could no doubt still find an outlet for my energies with those who sought to take advantage of my abilities, trusting to themselves to wrest from me a sufficient share of the plunder that they so ardently desire, that I so really have no use for.
No, I seek in Death a refuge from exposure not because exposure would cripple my energies: it would probably help them: and not because exposure would mean disgrace; I should probably find ironical satisfaction in it — but simply because it would mean imprisonment. That I dread beyond belief: I clench my fingers when, in conversation; I hear the words: “ A long sentence.” For that would mean my being delivered up for a long time — for ever — to you. I write “ for ever “ advisedly and after reflection, since a long subjection without relief, to that strain would leave upon my brain a wound that must prove ineffaceable. For to be alone and to think — those are my terrors.
