Complete Works of Thomas Hardy (Illustrated), page 868
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, labouriously, 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 essentialising into Knowledge. Which Sue gave to him.
So that his experience with Arabella, plus his first experience of trembling intimacy and incandescent realisation 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 sentimentalising. 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 connection becomes a necessity, if only for relief. Anything else is a violation.
Sue ran away to escape physical connection 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.”
But now she must give her body to Jude. At that moment her light began to go out, all she had lived for and by began to turn into a falseness, Sue began to nullify herself.
She could never become physical. She could never return down to earth. But there, lying bound at the pinnacle-tip, she had to pretend she was lying on the horizontal earth, prostrate with a man.
It was a profanation and a pollution, worse than the pollution of Cassandra or of the Vestals. Sue had her own form: to break this form was to destroy her. Her destruction began only when she said to Jude, “I give in.”
As for Jude, he dragged his body after his consciousness. His instinct could never have made him actually desire physical connection with Sue. He was roused by an appeal made through his consciousness. This appeal automatically roused his senses. His consciousness desired Sue. So his senses were forced to follow his consciousness.
But he must have felt, in knowing her, the frisson of sacrilege, something like the Frenchman who lay with a corpse. Her body, the body of a Vestal, was swooned into that state of bloodless ecstasy wherein it was dead to the senses. Or it was the body of an insane woman, whose senses are directed from the disordered mind, whose mind is not subjected to the senses.
But Jude was physically undeveloped. Altogether he was medieval. His senses were vigorous but not delicate. He never realised what it meant to him, his taking Sue. He thought he was satisfied.
But if it was death to her, or profanation, or pollution, or breaking, it was unnatural to him, blasphemy. How could he, a living, loving man, warm and productive, take with his body the moonlit cold body of a woman who did not live to him, and did not want him? It was monstrous, and it sent him mad.
She knew it was wrong, she knew it should never be. But what else could she do? Jude loved her now with his will. To have left him to Arabella would have been to destroy him. To have shared him with Arabella would have been possible to Sue, but impossible to him, for he had the strong, purist idea that a man’s body should follow and be subordinate to his spirit, his senses should be subordinate to and subsequent to his mind. Which idea is utterly false.
So Jude and Sue are damned, partly by their very being, but chiefly by their incapacity to accept the conditions of their own and each other’s being. If Jude could have known that he did not want Sue physically, and then have made his choice, they might not have wasted their lives. But he could not know.
If he could have known, after a while, after he had taken her many times, that it was wrong, still they might have made a life. He must have known that, after taking Sue, he was depressed as she was depressed. He must have known worse than that. He must have felt the devastating sense of the unlivingness of life, things must have ceased to exist for him, when he rose from taking Sue, and he must have felt that he walked in a ghastly blank, confronted just by space, void.
But he would acknowledge nothing of what he felt. He must feel according to his idea and his will. Nevertheless, they were too truthful ever to marry. A man as real and personal as Jude cannot, from his deeper religious sense, marry a woman unless indeed he can marry her, unless with her he can find or approach the real consummation of marriage. And Sue and Jude could not lie to themselves, in their last and deepest feelings. They knew it was no marriage; they knew it was wrong, all along; they knew they were sinning against life, in forcing a physical marriage between themselves.
How many people, man and woman, live together, in England, and have children, and are never, never asked whether they have been through the marriage ceremony together? Why then should Jude and Sue have been brought to task? Only because of their own uneasy sense of wrong, of sin, which they communicated to other people. And this wrong or sin was not against the community, but against their own being, against life. Which is why they were, the pair of them, instinctively disliked.
They never knew happiness, actual, sure-footed happiness, not for a moment. That was incompatible with Sue’s nature. But what they knew was a very delightful but poignant and unhealthy condition of lightened consciousness. They reacted on each other to stimulate the consciousness. So that, when they went to the flower-show, her sense of the roses, and Jude’s sense of the roses, would be most, most poignant. There is always this pathos, this poignancy, this trembling on the verge of pain and tears, in their happiness.
“Happy?” he murmured. She nodded.
The roses, how the roses glowed for them! The flowers had more being than either he or she. But as their ecstasy over things sank a little, they felt, the pair of them, as if they themselves were wanting in real body, as if they were too unsubstantial, too thin and evanescent in substance, as if the other solid people might jostle right through them, two wandering shades as they were.
This they felt themselves. Hence their uncertainty in contact with other people, hence their abnormal sensitiveness. But they had their own form of happiness, nevertheless, this trembling on the verge of ecstasy, when, the senses strongly roused to the service of the consciousness, the things they contemplated took flaming being, became flaming symbols of their own emotions to them.
So that the real marriage of Jude and Sue was in the roses. Then, in the third state, in the spirit, these two beings met upon the roses and in the roses were symbolized in consummation. The rose is the symbol of marriage-consummation in its beauty. To them it is more than a symbol, it is a fact, a flaming experience.
They went home tremblingly glad. And then the horror when, because of Jude’s unsatisfaction, he must take Sue sexually. The flaming experience became a falsity, or an ignis fatuus leading them on.
They exhausted their lives, he in the consciousness, she in the body. She was glad to have children, to prove she was a woman. But in her it was a perversity to wish to prove she was a woman. She was no woman. And her children, the proof thereof, vanished like hoarfrost from her.
It was not the stone-masonry that exhausted him and weakened him and made him ill. It was this continuous feeding of his consciousness from his senses, this continuous state of incandescence of the consciousness, when his body, his vital tissues, the very protoplasm in him, was being slowly consumed away. For he had no life in the body. Every time he went to Sue, physically, his inner experience must have been a shock back from life and from the form of outgoing, like that of a man who lies with a corpse. He had no life in the senses: he had no inflow from the source to make up for the enormous wastage. So he gradually became exhausted, burned more and more away, till he was frail as an ember.
