Showing posts with label clifford chatterley. Show all posts
Showing posts with label clifford chatterley. Show all posts

22 Mar 2022

Reflections on an Earworm

earworm by jerbing 
 
 
I. 
 
I don't know if anyone has ever died from that common form of involuntary cognition known as an earworm [1], but having the same song play over and over in one's head can certainly drive you crazy after a while. 
 
And that's something I can attest to, having had Michael Jackson's 'Smooth Criminal' on repeat for the last few days - and not even the original track [2], but the if-anything-even-catchier version by Alien Ant Farm [3].    
 
I'm pretty sure that, eventually, it will stop. But I do sometimes worry about being reduced to a catatonic state like Gilbert Lister [4]
 
For if Greil Marcus is right and listening to the radio is a potentially suicidal gesture [5], then I imagine that sitting alone for hours watching music videos on YouTube "with a blank, entranced expression" like Sir Clifford Chatterley is equally self-destructive [6].
 
Síomón Solomon touched on these ideas in relation to his own audiopoetics, in Hölderlin's Poltergeists (2021): click here. But the theorist who has comprehensively developed ideas of listening and written a fascinating history of the ear, is the French philosopher and musicologist Peter Szendy [7] ...  
 
 
II.
 
In his histoire de nos oreilles (2001), Szendy critiques the Romantic and Modernist conceptions of listening and offers an alternative (poststructuralist) model informed by the work of Deleuze, Foucault, and Derrida, and so full of ideas to do with otherness and issues of power, for example. 
 
And in his philosophie dans le juk-box (2008), Szendy analyses how haunting popular melodies can form a bridge between the individual's unconscious and the workings of the global market, as their thoughts feelings, dreams, and desires are all captured and expressed in three-minutes of pop perfection. 
 
We think we are listening to the soundtrack of our lives when we play our favourite songs over and over, but, actually, the banging tunes that worm their way into our heads and hearts are produced by a recorded music industry with an annual revenue of around $20 billion [8].
 
The hit song, Szendy argues, functions like a myth; a force of repetition that grows by force of repetition. And it is also an insidious form of bio-melo-technology which is there to produce a docile subject happy and free to sing along. 
 
Of course, this is not a new insight: the artist Jamie Reid recognised long ago that music keeps you under control ... Why d'you think they pipe it out in the shopping malls?
 
 
 

 
 
Notes
 
[1] The term, earworm, is a loan translation - or what linguists like to call a calque - from the German Ohrwurm and was coined by the English journalist and writer Desmond Bagley in his 1978 novel Flyaway.
 
[2] Michael Jackson, 'Smooth Criminal', 1988 single release from the album Bad, (Epic, 1987): click here for the official full-length video, dir. Colin Chilvers.
 
[3] Alien Ant Farm, 'Smooth Criminal', single release from the album Anthology, (Dreamworks, 2001): click here for Marc Klasfeld's video, which pays an amusing homage to Jackson.     

[4] In Arthur C. Clarke's short story "The Ultimate Melody' (1957), scientist Gilbert Lister develops a tune that is so perfectly synchronised with the electrical rhythms of the brain that its listener becomes fatally enraptured by it. This is a surprisingly familiar theme within fiction.
 
[5] Greil Marcus, The History of Rock 'n' Roll in Ten Songs, (Yale University Press, 2015), p. 33. 

[6] D. H. Lawrence, Lady Chatterley's Lover, ed. Michael Squires, (Cambridge University Press, 1993), p. 110. 
 
[7] See, for example, the following works by Peter Szendy available in English translation:
      - Listen: a history of our ears, trans. Charlotte Mandell, (Fordham University Press, 2008).
      - Hits: Philosophy in the Jukebox, trans. Will Bishop, (Fordham University Press, 2011).
      - All Ears: The Aesthetics of Espionage, trans. Roland Végső, (Fordham University Press, 2017).  
 
[8] According to the International Federation of the Phonographic Industry, the recorded music market grew by 7.4% in 2020, mostly thanks to streaming, and figures released in their 2021 Global Music Report show total revenues for 2020 were $21.6 billion. Readers who are interested in knowing more can click here and go to the IFPI website.  


30 Aug 2021

Reflections on Lady Chatterley's Daughter (Part II: Chapters 12-22)

 
Cover of the first US edition 
(Ace Books, 1962) [a]
 
 
V. Chapters 12-14

Chapter twelve picks up where chapter eleven left off, with Clare still musing on her encounter with a kindly lesbian, called Jo. Receiving a note from the latter, Clare tears it up; "she felt no sympathy for Jo [and] certanly did not intend to see her" [139], despite feeling desperately lonely and unhappy:
 
"She began to be morbid. She might die in a raid - die never having found the true perfect love that the poets wrote about. She found herself praying with a kind of despair that she would meet the right man soon and that all her present bitterness and doubt would be swept aside." [139]
 
Then along comes Jacques ... A piano playing Frenchman with a penchant for redheads. Oh how she enjoys dancing with him at the Savoy and accepting his kisses at the end of the evening:

"She felt a new person - full of the joy of life [...] He was so masculine and so right after the episode with Jo Albiss which had left an unpleasant taste in her mouth." [145]

And so, one night, Clare agrees to return to the house in Chelsea that Jacques is staying in, so she might listen to him play Chopin and Debussy, whilst lying stretched out on the sofa with her eyes closed. Soon, the conversation turns to sex. Clare confesses her lack of feeling, but Jacques refuses to accept the possibility of asexuality: "'I do not believe that there lives or breathes a man or woman who is quite sexless'" [147]
 
Well Jacques, mon ami, I suggest you click here ... Although, maybe he's right; for suddenly, Clare decides she wants him to fuck her: "Her whole mind suddenly demanded surrender. It would be such a blessed relief to know that she was not neurotic or cold or abnormal in some way like Jo." [147]
 
Jacque lets down Clare's hair and even manages to quickly and skilfully remove her dress. But then he makes the fatal error of leaving the room for a few moments. For when he returns, wearing only his silk dressing gown: "She looked up at him and in an instant the old horror gripped her, completely smothering all desire." [149]
 
To be fair, Jacques doesn't rage or make a scene. In fact, he comforts Clare and draws from her the following confession ... When she was 13 - thus a year younger than when she discovered she was born out of wedlock - she came across a young couple fucking behind a haystack and this so upset her that she ran off and hid in a hedge until dark, crying her eyes out. 

When she tells her mother, the latter calls her a silly goose for getting upset, and explains that such things are (a) perfectly natural and (b) even beautiful. To make matters worse, Clare later discovers her parents at it, after entering their bedroom to look for a hair-slide. 
 
Jacques, for all his knowledge of l'amour, doesn't quite know what to say: "He had a kindly heart and he knew that something was very wrong with this young girl's outlook." [153] So he tells her to get dressed, then drives her home. 
 
Shortly afterwards, Clare has a nervous breakdown and ends up in hospital for a month:
 
"She felt nothing, and nothing mattered - not Robin or Jacques or Jo - nor her parents, the past, present or future. Just nothing. She lay in a corner of the busy ward, sometimes sleeping, sometimes watching drowsily the activities in the long brightly-painted ward, but always remote, withdrawn, as though in a secret uncaring world of her own.
      She wished she could remain in this void for ever. It was wonderful not to mind - not to feel. [...]
      She was not, however, allowed to remain in this apathy too long." [156-57] 

The psychiatrist assigned to her case tells her to pull herself together and to trust that one day she'll find the right man and all will be well: "'You must wait, Clare, quietly, patiently, until it happens to you. Love will come quite suddenly, and out of the blue, I promise you, but wait for it.'" [160]
 
Funnily enough, this little talk results in a strange new peace coming over Clare and her health begins to rapidly improve: "She was able to smile again." [160] (Who needs Freud?)

Post-recovery, Clare heads off to see her parents once more, down on the farm. Her father drives to the station to pick her up - yes, that's right! Oliver Mellors who, at one time, would rage about how "mechanised greed, sparkling with lights and [...] roaring with traffic" [b] would lead to the destruction of the natural world, is now happy to motor around in a car! 

According to Robins, even whilst driving Mellors was "able to distract his thoughts [...] and lose himself in an ecstatic acceptance of the beauties of nature" [163], but I think we all know that's bullshit; much the same kind of thing that is said by those eco-hypocrites today who express their concern about the environment and global warming, but still drive their gas-guzzling 4x4s to the supermarket to do the weekly shop, or take their precious darlings to football practice. 
 
Whilst alone with her mother, Clare reveals her plan to complete her convalescence with her friend Liz at the latter's home, Long Endon, five miles from Wragby. She also says with sudden complete frankness that she intends to call upon Sir Clifford. Connie thinks this is an act of peculiar disloyalty: 
 
"Why, why did her daughter want to resuscitate the past like this? What strange malicious fascination drew her towards Cliffird Chatterley?" [171]
 
 
VI. Chapters 15-17      
 
Whatever her motivation, Clare visists Wragby Hall: "She felt her cheeks colour. Also her heart beat in a curiously quick, uneven fashion." [172] Her friend Liz (and her parents), didn't know she was the love-child of Constance Chatterley. And Clare still wasn't sure whether she would reveal her maternal origin to Sir Clifford.  
 
Now a mature gentleman with beautifully-brushed white hair, Clifford still looked the part, handsome and well-dressed as always; some might even call him a silver fox. Clare is immediately very fond of him; Clifford seemed suave and sophisticated, yet also rather vulnerable and sensitive. Despite it feeling a bit strange to be drinking tea with her mother's first husband, she was excited to be with him.
 
And Clifford, of course, is smitten by Clare:
 
"This was a very beautiful girl, he thought. His interest in her was purely aesthetic. He admired her fine bones, her long slim figure, her narrow aristocratic ankles. [...] He could see that she had taste. He admired her very simply, well-cut, grey linen dress with its white collar and bolero-coat to match. He always liked a well-tailored woman." [176] (Who doesn't?)
 
Clare reminds Clifford of Connie (though she was slimmer and more graceful than the latter). And Clare could have sat listening to Clifford talk for ever: "It was utter bliss to [...] converse with a man like this who had so much to teach her - to give to a woman, mentally." [178] 
 
She realises that she has to tell him who she is; that it would be unfair to go on accepting his kindness and hospitality without doing so. And so the big reveal: she tells him who her parents are and apologises for visiting under false pretences: 
 
"'I suppose I should have told you at once. It was awful of me. [...] But I wanted so much to meet you. My mother has so often spoken of you, and Wragby [...] I felt I must see you. It wasn't just idle curiosity. It was a sort of compulsion ...'" [180]
 
Clifford receives this revelation in silence, like a figure made of stone. 
 
Finally, he is able to speak and express his astonishment. Obviously, he has mixed feelings about the situation he has been placed in and the young woman before him. Nevertheless, he behaves with perfect decency and, rather than throw her out, as might have been expected, he allows her to stay and even invites Clare to visit him again the following day.

She leaves Wragby strangely elated: 
 
"It was as though with this elderly paralysed man who had once been her mother's husband, she found a deep bond ... a more spiritual and intelligent understanding ... than she had received from any of the younger men. [...]
     She had no wish to be disloyal to her parents, but she had to admit she found Sir Clifford a fascinating character, His concise brain - his interest in learning - in all the things of the mind, had given her an exact answer to her desire to ignore the physical and live on a more intelligent plane." [186]
 
To which we can only ask: what would her parents think - and what would Lawrence make of this? I suspect that the latter would be spinning in his grave, if Frieda hadn't had his corpse exhumed and cremated. Because this is a real turn up for the books - and, if I were Robins, I would have Connie marry Clifford and thus square the love triangle that existed between him and her parents. (Spoiler: this isn't going to happen.)  

For Clare, Wragby has everything that her parents home - Swanningdean - lacks:

"There, her mother and father lived in the little snug farmhouse more or less in each other's arms, oblivious to anything that went on around them; not caring particularly what had been done in the past and what might happen in the future. Only the present mattered to them, within the narrow confines of their egotistical passion." [188]
 
Wragby has grandeur and a rich history and belonged to no one individual, but to generations past and generations to come: 

"At Wragby [Clare] found the strength, the vision and above all the restraint which appealed to everything fundamental in her. [...]
      Here, at Wragby, she could feel her own views vindicated. Passion played no part in Sir Clifford's life and yet his mind was free to roam at will over every aspect of living - enriched by past generations, by beauty, art, and an intellect far beyond her own." [188]
 
Of course, this is Clare's take on things: it would never be Connie's. For her mother is one of those women who believes in love über alles and that, for a woman, biology is a destiny: "that aesthetic pleasures could not bring complete fulfilment to a woman; nature did not fashion a woman's body for procreation, nor endow her with the desire to love and be loved to no purpose" [188-89].

Ultimately, for Connie (and I suspect for Robins): "No matter how Clare might try to run away from this basic truth, she would realize it in the end [...]" [189]
 
God save us all from basic truths ...!
 
Clare agrees to sit for Liz's brother, Francis, who fancies himself as a portrait artist. Of course he falls in love with her and even asks for her hand in marriage. She turns him down [c]. Which was just as well, for shortly afterwards he develops leukaemia and dies (see chapter 18, pp. 216-17). 
 
Clare spends more time with Clifford, talking about English architecture and the beauty of fireplaces. On the last night but one, they dine together and then watch a film; Henry V, starring and directed by Laurence Olivier (1944) [d]
 
When the time comes to say goodbye, Clifford extracts a promise from Clare that she'll return one day (a promise he'd also once extracted from her mother of course): "She had brought him great joy in a fashion which he found hard to explain to himsef." [201]      
 
Annoyingly, even Clifford can't resist saying something stupid at the end:
 
"'Your mother wasn't altogether wrong, you know - about the need of men and women for love. Few people can live altogether on an intellectual plane. There can be no survival for life without the attraction of male and female and vice versa.'" [201-02]    

Clare - like the rest of us - was deeply shaken by this: "Here was Sir Clifford, of all people, advocating her mother's way of life [...]" [202] and seemingly ignorant of the fact that life would continue just fine without 'the attraction of male and female'; that asexual reproduction is the primary form of reproduction for single-celled organisms and that many eukaryotic organisms (including plants, animals, and fungi) can also reproduce asexually.

Anyway, after leaving Wragby, Clare heads off to visit her parents. She finds Connie in the kitchen "making a bacon and cheese pie for her husband's supper" [203] - what a life! It turns out Gloria has done a bunk and abandoned her baby boy, even though he had "a profound, primeval wisdom in his round blue eyes" - or maybe because he had "a profound, primeval wisdom in his round blue eyes" [210].  
 
As Clare sits feeding the baby - whom Connie and Mellors plan to raise as their own - she ponders again on Clifford's final words to her.
 
 
VII. Chapters 18-22 
   
We pick up the tale on January 4th - three days after Clare's twenty-first birthday ... 
 
Apart from the odd date, Clare has managed to avoid getting entangled in any new love affairs, though has become caught up in the lives of Colin Talbot (a former patient) and his wife, Evelyn. Colin has been injured again in the war, this time suffering terrible facial wounds, much to Evelyn's horror: "Try as she might, she could not stop trembling when she was anywhere near him." [219]
 
Of course, Clare isn't very understanding of the young wife; she found Evelyn's physical revulsion pathetic and thought that "when a woman loved a man, facial disfigurement or any other kind of disablement could not possibly alter her feelings towards him" [219]
 
In private, however, Clare too "felt depressed [...] when she saw Colin's once delightful face so fearfully altered and scarred" [219]. Who wouldn't? For as he himself acknowledges, he resembles a gargoyle and it's not a sign of superficiality or lack of character to find such monstrousness problematic. 
 
That is to say, there's a reason why healthy people feel repulsed by sickness or injury; why disfigurement and disability disconcerts. And the reason is one that Nietzsche reminds us of in Twilight of the Idols: "Physiologically, everything ugly weakens and oppresses human beings. It reminds them of decay, danger, powerlessness; it actually makes them lose strength." [e] 
 
Clare's judgement of Evelyn - that she is of a shallow nature and therefore "incapable of strong enduring love" [226] - simply displays her own lack of depth and sound instinct. 
 
Clare's moralistic nastiness is arguably reflected in the author's decision to pass a death sentence on Evelyn - although perhaps this was just a fast and convenient method to advance the plot and clear the way for Clare and Colin to finally recognise their feelings for one another ... (As we will see later, a second fatality will prove even more advantageous to the couple.)   
 
Anyway, poor Evelyn dies - aboard a ship headed for Malta which is torpedoed by a German U-boat. Clare tries to make Colin forget that his wife is lying in a cold sea grave and look on the bright side. After all, he's still alive and "should be glad" [229]. On the train home she congratulates herself on her caring nature: "It's funny [...] that I should do people good [...] and can give them so much more of myself." [229]

Months pass, and Colin eventually stops talking about Evelyn and concentrates on his own recovery. Via extensive plastic surgery, he slowly has his face rebuilt and although still badly scarred, he no longer looks monstrous. Clare is pleased to see him doing so well: "Not for the first time she felt that it was a good thing Fate had removed Evelyn from his life. She might have found even this new face difficult to accept without a tremor of distaste." [231]

In the summer of 1945, the war in Europe ends. Clare is still visiting Colin regularly in the hospital. When he is given permission to leave for a weekend, Clare takes him to meet her parents. Mellors likes him and Connie adores him: "'I think he's so nice, so sweet. It doesn't seem to matter at all about his poor face'" [234],  she said, indicating that, actually, it is an issue for her. 

She and Mellors thinks Colin is in love with their daughter and advise her to marry him. So too does Clifford Chatterley, with whom Clare has continued to correspond. Eventually, Clare comes to the same conclusion: that it's Colin she loves; not his appearance, but the fact that he so reminds her of herself. She tells him:

"'Colin, it is no sacrifice for me to be with you. You're everything I've ever wanted in a companion. We think the same way about life, enjoy the same kind of entertainments, read the same books. When I'm with you it's almost like being with my twin.'" [236]

Lawrence, of course, would point out that having the same tastes and interests is an excellent basis for friendship, but disastrous grounds on which to marry [f]. I don't think narcissism much helps matters either.
 
Anyway, Colin decides that the love between him and Evelyn hadn't been the real thing after all; merely an attraction of the senses. Besides, she's dead. And so he and Clare agree to marry. But she feels she has to warn him about her little problem, i.e., her coitophobia. Colin realises that "it was essential for him to deal with all her complexities with the utmost tact" [242] - and so immediately asks her if she's seen a shrink.  
 
They decide not to worry - that it'll be alright on the wedding night. In fact, Clare feels so grateful that Colin is so understanding that she decides she wants to fuck him there and then on the sunlit South Downs: 
 
"Clare found herself able to surrender almost completely to the call of the blood that now moved hotly through her veins. [...] She believed in that moment that she would find nothing but joy in their ultimate union.
      Now, at last, she felt she understood the power of the love that had made her mother leave everything for the man she loved." [246]
 
Colin, however, the perfect getleman, decides not to take advantage of the moment, but to display perfect self-control. And so, instead of fucking, they sit up and enjoy a non-postcoital cigarette, before returning to the farm to inform her parents of their decision to wed.

Unfortunately, things, initially, do not go well ... Clare remains stupidly afraid on the first night of her honeymoon: "Lying in the big double bed, waiting for him to join her, she had felt her whole body cold with fear [...]" [245]

But she needn't have worried. For when Colin comes to bed he yawns and says: "'I'm tired - aren't you poppet? Weddings are frightful affairs. It's always the poor bride and bridegroom who come out of 'em exhausted.'" [246] Then he goes to sleep. 
 
This amazes - and relaxes - Clare: "He was so sweet and understanding [...]" [246] But when after several nights of lying like two children beside each other all through the night - "secure in each other's intimate presence" [247], yet passionless - she begins to worry; maybe he didn't want her? She began to wonder just how long they could go on living with a "strange, unnatural, unmentioned barrier between them" [248].   

Her mother advises her that she must totally surrender herself to Colin: "Perfect fulfilment can never be attained without this complete giving." [250] And this seems to do the trick; for apparently, this was what he had indeed been waiting for all along. And so, finally, Colin does the deed and Clare was lifted "into a new world, a new deeper understanding, a new life" [252]

But as happy as this makes her, I suspect it doesn't come close to the joy she feels when she learns of Sir Clifford's sudden death and the fact that he has left his entire estate, including Wragby Hall, to her. She and Colin immediately put their mews cottage up for sale and make plans to move in to the above as soon as possible (with the intention, apparently, of turning it into the Glyndebourne of the North). 
 
This news makes Connie shake with laughter: '"Oh, Clare, Clare, we must go and tell your father,' she said, gasping, 'he'll be so amused!'" [256]
 
And on that note ends the story of Lady Chatterley's daughter - surely one of the most objectionable figures in English fiction ...    
 
 
Notes
 
[a] The edition I'm reading is the original UK edition, published by Consul Books, 1961. Page references given in the post above are to this edition - not the first US edition published by Ace Books (1962).

[b] D. H. Lawrence, Lady Chatterley's Lover, ed. Michael Squires, (Cambridge University Press, 1993), p. 119. 

[c] Shortly afterwards, poor Francis develops leukaemia and dies: 
      "Clare had cried quite unashamedly over this. It seemed awful that Francis had to die without even the glory of being killed in defence of his country. And it made her feel almost guilty because she hadn't been able to love him as he had loved her." [216] 
      She really is a stupid girl and as self-absorbed as her mother.
 
[d] Unless Clifford had managed to get hold of a pre-release print of the film, there is no way he and Clare could have watched Henry V in the summer of 1944; it was released in British cinemas on 22 November of that year. Robins's claim that this movie was an old favourite of Clifford's and that Clare had also seen it before, when much younger, is simply careless on her part.
 
[e] Nietzsche, Twilight of the Idols, trans. 'Skirmishes of an Untimely Man', §20. 

[f] See D. H. Lawrence, A Propos of 'Lady Chatterley's Lover', in Lady Chatterley's Lover and A Propos of 'Lady Chatterley's Lover', ed. Michael Squires, (Cambridge University Press, 1993), pp. 325-26, where he writes:

"Modern people are just personalities, and modern marriage takes place when two people are 'thrilled' by each other's personality: when they have the same tastes in furniture or books or sport or amusement, when they love 'talking' to one another, when they admire one another's 'minds'. Now this, this affinity of mind and personality is an excellent basis of friendship between the sexes, but a disastrous basis for marriage. Because marriage inevitably starts the sex activity, and the sex activity is, and always was and will be in some way hostile to the mental, personal relationship between man and woman. It is almost an axiom, that the marriage of two personalities will end in a startling physical hatred. People who are personally devoted to one another at first end by hating one another with a hate which they cannot account for [...]"
 

To read the first part of this post - on chapters 1-11 of Lady Chatterley's Daughter - click here


8 Aug 2021

On Marriage, Adultery and Slut Shaming (With Reference to the Case of Lady Chatterley)

Illustration by Flavia Felipe for an article on 
slut shaming in Teen Vogue (3 June 2016)
 
 
I. 
 
Slut shaming is the practice of denigrating a young woman for acting in a manner that violates social norms regarding sexually appropriate behavior. 
 
It's not something I would normally condone or engage in, but, in the case of Constance Chatterley, who, arguably, is one of the most selfish and conniving figures in 20th-century literature, I'm prepared to make an exception ...
 
 
II. 
 
By the author's own admission, Lady Chatterley's Lover is "obviously a book written in defiance of convention" [a]. A book which not only elevates profanity to the level of a phallic language, but lends support to the idea that adultery is justified if at least one spouse is bored or sexually frustrated. 
 
"Far be it from me to suggest that all women should go running after [...] lovers" [b], says Lawrence. 
 
But, actually, that is precisely what he suggests. That because her marriage to Clifford is sexless, it is therefore an empty sham and Connie is entitled to seek her pleasure elsewhere and stage a passionate revolt against her wedding vows to love, honour and obey her husband, in good times and in bad, in sickness and in health, forsaking all others, etc. 
 
This may or may not make her a slut - and, as indicated, it's not a word I would normally use (or feel comfortable using) - but it certainly places her amongst those who experience "an intense and vivid hatred against marriage [...] as an institution and an imposition upon human life" [c].  
 
Although, according to Lawrence, that's because Connie is one of those unfortunate modern women who only know counterfeit marriage, i.e., marriage that is personal rather than phallo-cosmic [d]
 
And that's why she's justified in cheating on Clifford and running off with another man; because her marriage is false (based on an affinity of mind and shared interests), whereas her relationship with Mellors is authentic (based on fucking and shared passion).   
 
 
III.
 
Constance Chatterley is the sort of privileged young woman who, when considering the terrible consequences of the war, only thinks of how it brought the roof crashing down on her hopes for the future. 
 
Never mind the forty-million casulties, including her own husband, Clifford, who was shipped back to England from Flanders more or less in bits and paralysed from the waist down. After all, he could wheel himself about quite happily - but what was she going to do? For she was still young and despite her teenage love affair with a sulky musician in Dresden before the war -  twang-twang! - her body was full of unused energy ... 
 
And so this bonny Scotch trout with big blue eyes and "rather strong, female loins" [e] finds herself a lover; a successful young Irish playwright, called Michaelis, whom she fucks in her parlour at the top of the house, then seeks his assurance that he'll not let on to Clifford - because what her husband doesn't know can't hurt him. At no time does Connie consider her adulterous behaviour immoral.  
 
Connie and Mick meet whenever possible after this for what in modern parlance is known as a quickie - and it is quick, because he was "the trembling, excited sort of lover whose crisis soon came, and was finished" [29]
 
Thus, Mick fails to satisfy Connie (even though she eventually learns how to keep him inside her after he has come, just long enough so that she can achieve her own orgasm) and they soon break up (even though he does ask her to divorce Clifford and marry him, promising a good time). 
 
After their final act of illicit coition, however, Michaelis turns on Connie and attempts to shame her for bringing herself to climax after he has already ejaculated:
 
"When at last he drew away from her, he said, in a bitter, almost sneering little voice:
      'You couldn't go off at the same time as a man, could you? You'd have to bring yourself off! You'd have to run the show!'" [53]
 
Unsurprisingly, this shocks and humiliates Connie; she was "stunned by this unexpected piece of brutality" [54] - especially as it was due to the unsatisfactory nature of his own performance that she was obliged to be active [f]. If she's a slut, then he's something far worse and Connie is well-shot of this irritating little prick. 
 
Her next lover is her husband's gamekeeper - Oliver Mellors; the ultimate Lawentian bad boy who despite having certain physical advantages over Clifford and Michaelis - and able to write a fine letter when he wants to - remains a thoroughly bad son, bad husband, bad father, bad employee, bad citizen, and - unless one likes it rough and Greek style - a bad lover [g].          
 
 
IV.
 
Connie's affair with Mellors is so-well known, that I needn't go into explicit detail here. Although we are told that, after Michaelis, Connie's sexual desire for any man collapsed, it isn't long before she seeks out a bit of rough in the woods, initially engaging in a spot of voyeurism as she spies on Mellors washing himself, "naked to the hips, his velveteen breeches slipping down over his slender loins" [66]
 
This, apparently, is a visionary experience for Connie; one that hits her in the middle of her body and which she receives in her womb. And so, that night, she takes off her clothes and stands naked before the huge mirror in her bedroom, admiring her bottom - where life still lingered - but mostly feeling sorry for herself and resentful of Clifford. She was unloved and old at twenty-seven and married to a man with crippled legs and a cold heart. The injustice of it all! 
 
And so to the keeper's hut ... where she seduces Mellors with her tears, allowing him to fuck her on an old army blanket spread on the floor. Then she hurries home in time for dinner, with no real afterthought about what she's done. 
 
The next evening, she returns to the woods and to Mellors, telling him that she doesn't care about anything; her marriage, her status, her reputation ... She just wants him to fuck her again - and quickly, so she can be home once more in time for dinner.
 
The affair blossoms and Connie begins to weave her web of deceit; something that isn't too difficult for a woman to whom lying comes "as naturally as breathing" [147]. Only Mrs. Bolton guesses what's going on and she's full of admiration for Connie being able to lie to Clifford with such brazen nonchalance.
 
Before long, Connie's pregnant; which, arguably, had been her intention all along - Mellors simply being a convenient means to this end, like a stud animal (which he suspects, but Connie denies; see p.169).  
 
Connie plans a trip to Venice, partly to provide a cover story for her pregnancy; Clifford can believe she had an affair with a wealthy gentleman abroad, or her old artist friend Duncan. Her sister, Hilda, is told about Mellors - much to her outrage. She tells Connie: "'You'll get over him quite soon [...] and live to be ashamed of yourself because of him'" [238] [h].
 
Ironically, when Hilda meets Mellors, he tries to make her feel bad about herself as a woman, telling her, for example, that whilst a man gets "'a lot of enjoyment'" [245] out of a woman like her sister, she would fail to sexually satisfy any man, being, he says a sour crab-apple, in need of proper graftin'. Until then, he adds, she deserves to be left alone. 
 
Afterwards, even Connie complains that he was rude to Hilda, but Mellors is unapologetic. In fact, he suggests that what Hilda had needed was not only a good fucking, but a beating: "'She should ha' been slapped in time'" [246] to stop her becoming so wilful. 
 
One might have expected Connie to object to this remark also. But, actually, she finds his anger and violent misogynistic fantasies sexy and obediently retires to the bedroom at his suggestion, allowing Mellors to fuck her up the arse in order that she may discover her ultimate nakedness and overcome all sense of shame:
 
"It was a night of sensual passion, in which she was a little startled, and almost unwilling [...] Though a little frightened, she let him have his way, and the reckless, shameless sensuality shook her to her foundations [...] burning the soul to tinder. 
      Burning out the shames, the deepest, oldest shames, in the most secret places. [...]
      [...] She would have thought a woman would have died of shame. Instead of which, the shame died. [...] She felt, now, she had come to the real bed-rock of her nature, and was essentially shameless. She was her sensual self, naked and unashamed. She felt a triumph, almost a vainglory!" [247]

Now, I used to think that was unquestionably a good thing; that Nietzschean innocence involves the defeat of all bad conscience (i.e., involves becoming-fearless, guilt-free and devoid of shame). But now, living in a brazen, barefaced, shameless society that has forgotten how to blush, I'm not so sure. 
 
Shame may be an unpleasant and negative emotion, but perhaps it's a vital one after all if it enables us to act with restraint and a little modesty; enables us, paradoxically, to take pride not only in what we are and what we do, but in what we're not and what we don't do. To transgress boundaries and violate norms isn't always admirable; it can, in fact, just be despicable and dishonourable behaviour 
 
This is not to say that Connie should have a scarlet letter A sewn on her clothing à la Hester Prynne, but I'm not sure she should be held up as a role model either; she's selfish, narcissitic, snobbish, deceitful, and shameless.   

Even so, Clifford goes a bit far when Connie finally reveals the true details of her affair; telling his wife, for example, that she ought to be "'wiped off the face of the earth!'" [296] and despairing of the "'beastly lowness of women!'" [296].
 
Her desire to marry Mellors and bear his child proves, says Clifford, that Connie is abnormal and not in her right senses: "'You're one of those half-insane, perverted women who must run after depravity, the nostalgie de la boue.'" [296] 
 
Which is perhaps the last word in slut shaming insults ...     
 
     
Notes
 
[a] D. H. Lawrence, 'A Propos of Lady Chatterley's Lover', in Lady Chatterley's Lover and A Propos of "Lady Chatterley's Lover", ed. Michael Squires, (Cambridge University Press, 1993), p. 334. 
 
[b] Ibid., p. 308. 
  
[c] Ibid., p. 319. 
 
[d] Although Lawrence suggests that "at least three-quarters of the unhappiness of modern life" can be blamed on marriage, he then goes on to make a passionate defence of it, agreeing with those who consider marriage the greatest contribution to social life made by Christianity. 
      Crucially, however, he wishes to re-establish marriage as a sacrement "of man and woman united in the sex communion" and place it back within a phallo-cosmic context, so that the impersonal rhythm of marriage matches the rhythym of the year. For there is no marriage, asserts Lawrence, which is not "basically and permanently phallic, and that is not linked up with the sun and the earth, the moon and the fixed stars and the planets [...] that is not a correspondence of blood" (blood being the substance of the soul within Lawrence's philosophy). 
      On the other hand, there is counterfeit marriage; marriage that takes place "when two people are 'thrilled' by each other's personality: when they have the same tastes in furniture or books or sport or amusement, when they love 'talking' to one another, when they admire one another's 'minds'". This is "an excellent basis of friendship between the sexes, but a disastrous basis for marriage". Such personal marriages, lacking blood-sympathy, always end in "startling physical hatred".    
      See 'A Propos of Lady Chatterley's Lover', op. cit., pp. 319-326.

[e] D. H. Lawrence, Lady Chatterley's Lover, op. cit., p. 19. Note that future page references to the novel will be given directly in the post. 

[f] Later, however, this complaint against modern women as either frigid or sexually wilful, is repeated by Mr. Tenderness himself, Oliver Mellors, in an infamous and prolonged rant against his ex-wife and former girlfriends, that leaves Connie in no doubt about his views on female sexuality: women should be sexually receptive (though not passive) and at other times active, though not too active and certainly shouldn't grind their own coffee; they shouldn't be too pure, but neither should they be like old whores with beaks between their legs; they shouldn't make a man come too soon or in the wrong place (the vagina being the only right place to ejaculate); and, finally, they should absolutely never ever display any signs of lesbianism, either consciously or unconsciously. See chapter XIV, pp. 200-203. One imagines that Connie must have been mortified to hear all this and reminded of what Michaelis had said to her, although she simply says: "'You do seem to have had awful experiences of women'" [204].  

[g] See the lengthy character analysis of Oliver Mellors published on Torpedo the Ark on 6 July 2020: click here.

[h] This is an interesting remark. For it shows that it's not only men who practice slut shaming as a form of regulatory criticism; women will also slut shame a peer or, as in this case, sister, if they dress a little too provocatively, behave a little too promiscuously, or otherwise transgress accepted codes of conduct or boundaries of class, for example. Thus Hilda later tells Connie: "'But you'll be through with him in a while [...] and then you'll be ashamed of having been connected with him. One can't mix up with the working people." [240]
      Without wishing to oversimplify matters, we might say that when men slut shame, they are usually just being sexist pigs playing a game of double standards which benefits them; when women do it, however, it seems to betray some form of intrasexual competitiveness and be a more visceral reaction. Perhaps this is why Connie is so happy to escape the dominion of other women: "Ah! that in itself was a relief, like being given another life: to be free of the strange dominion and obsession of other women. How awful they were, women!" [253].     


18 Jan 2021

On Erotico-Religious Lactation (Or Get Your Tits Out for the Saints)

St. Bernard of Clairvaux being treated to a squirt 
of fresh breastmilk by the Blessed Virgin Mary 
 
 
I. 
 
As I'm not a great lover of dairy products or female breasts, lactophilia has limited erotic appeal for me. 
 
However, for some individuals - and we're talking adults here, not babies - there's nothing more arousing (whilst, paradoxically, at the same time strangely comforting) than to suckle on a mammary gland swollen with rich, creamy milk.   
 
I suspect that had D. H. Lawrence chosen to develop the kinky relationship established between Sir Clifford Chatterley and Mrs Bolton, this is the direction it would have taken. For the former had already adopted an infantalised role in relation to the latter and liked nothing better than to feel her arms around his shoulders as he put his face on her bosom and allowed himself to be gently rocked and kissed like a baby:
 
"He would hold her hand, and rest his head on her breast [...] And he would gaze on her with wide, childish eyes, in a relaxation of Madonna-worship [...] letting go all his manhood, and sinking back to a childish position that was really perverse. And then he would put his hand into her bosom and feel her breasts, and kiss them in exaltation, the exaltation of perversity, of being a child when he was a man.
      Mrs Bolton was both thrilled and ashamed, she both loved it and hated it. Yet she never rebuffed or rebuked him. And they drew into a closer physical intimacy, an intimacy of perversity, when he was a child stricken with [...] an apparent wonderment, that looked almost like a religious exaltation: the perverse and literal rendering of 'except ye become again as a little child.'" [1]   
 
As I say, breastfeeding would seem to be the natural next step in this illicit love affair. But what really interests is how Lawrence stresses not just the erotic but also the religious aspect of the relationship - something that is crucial but often overlooked and which I'll pick up on below in section III ...

 
II. 
 
Breasts, particularly the nipples, are almost universally recognised as erogenous zones; certainly in Western culture. So it's no surprise that their stimulation is a common aspect of human sexual behaviour. But what some might find surprising is that milk production can be induced by regular suckling on the breast of a woman even when she's not pregnant or nursing an infant (note: this may require both patience and practice).  
 
Thus it isn't all that odd - and perhaps not even all that uncommon - that many couples proceed from oral stimulation of the nipples to actual breastfeeding. Indeed, lesbians regard this as a perfectly normal expression of affection and tenderness (much as they do golden showering, or so I'm told). 
 
That said, many people would still regard erotic lactation as a queer practice that goes against accepted norms and values, though that isn't something that troubles me; as I said at the opening of this post, I'm more lactose intolerant than intolerant of that which gives pleasure to others (be that producing milk, consuming milk, or just playing with breastmilk in a wet and messy sexual context).           
 
 
III.     
 
Those who know anything about the history of European art in the Middle Ages will be able to vouch for the fact that there are a number of erotico-religious works depicting the Virgin Mary breastfeeding not just the infant Jesus, but also adult males [2]
 
Perhaps the most famous example of this is the Lactation Bernadi (or, as it is known in English, the Lactation of Saint Bernard). An example of one work illustrating this visionary experience is shown above.
 
Now, you might think that it would be regarded as sinful or blasphemous to consume something intended to provide sustenance for Our Lord. But apparently not; apparently it's okay to drink Our Lady's sacred milk squirted straight from source (albeit from some distance). In fact, it's seen as a sign that the recipient is blessed and on the road to sainthood. 
 
Another interpretation of the story is that Mary allowed Bernard to sample her milk in order to demonstrate that she is Mother of the Church and, via the Church, the mother of all mankind. Or that she was attempting in her own manner to directly offer spiritual nourishment (her milk thus paralleling the role played by the blood of Christ). 
 
Either way, as someone once joked, it proves that Mary was the original MILF: Mother Imparting Liquid Faith ...  
 
 
Notes
 
[1] D. H. Lawrence, Lady Chatterley's Lover, ed. Michael Squires, (Cambridge University Press, 1993), p. 291.   

[2] After the Council of Trent (1545-1563), clerics discouraged nudity in religious art and the use of the Madonna Lactans iconography began to fade away. However, pictures involving St. Bernard being gifted milk by the Virgin survived even into the late Baroque period.
 
 

6 Jul 2020

Lady Chatterley's Lover: What Kind of Man Was Oliver Mellors?

Oliver Mellors as imagined on 


Oliver Mellors was an ex-soldier turned gamekeeper; so it's not so strange that he carries a gun. One suspects, however, that the sense of menace he conveys is unrelated to the fact that he's armed. At any rate, Connie Chatterley's first reaction is one of fear, not desire. Upon seeing him, she felt threatened as he emerged from the woods in his "dark green velveteens and gaiters [...] with a red face and red moustache" [46].

The narrator tells us Mellors was "going quickly downhill" [46] and it's uncertain whether this refers to his direction of travel, or to a state of spiritual and physical decline due to his isolation and ill health (Connie soon notices his frailty and the fact he has a troublesome chest; a recent bout of pneumonia having left him with a cough and breathing difficulties).

Mellors has a thick head of fair hair and blue all-seeing eyes that sparkle with mockery, yet have also a certain warmth. In terms of build, he was "moderately tall, and lean" [46] and Lawrence writes admiringly of his slender loins and slender white arms. When Connie first spies him semi-naked, she finds it a visionary experience. It's not that he's conventionally good-looking or sturdy of physique - in fact he's rather weedy and looks older than his 38 years - but he has something strangely attractive about him: "the warm white flame of a single life revealing itself" [66] in his body.

Later, when she gazes with wonder as he stands before her fully-naked, Connie decides that her lover is piercingly beautiful:

"Save for his hands and wrists and face and neck he was white as milk, with fine slender muscular flesh. [...] The back was white and fine, the small buttocks beautiful with exquisite, delicate manliness, the back of the neck ruddy and delicate and yet strong. There was an inward, not an outward strength in the delicate fine body." [209]

Mostly, however, Connie is fascinated with his erect penis, one of the most famous members in literature; "rising darkish and hot-looking from the cloud of vivid gold-red hair" [209]. We also discover that Mellors likes to refer to his big, thick, hard and overweening dick by the popular slang term John Thomas.

Of course, Mellors is more than a walking penis: he has a mind and likes to read books of all kind, including works about contemporary political history and modern science. He even has a few novels on his book shelf (though, unfortunately, Lawrence doesn't reveal what they are).

Mellors also has the ability - increasingly rare amongst modern people - to act in silence with soft, swift movements, as if slightly withdrawn or invisible; like an object. In other words, he has presence, but he wasn't quite all there in a fully human sense; he lacked what might be termed personality.

At the same time, he stares with a fearless impersonal look into Connie's eyes, as if trying to know her as an animal might know its prey. This naturally intensifies her sense of unease and she decides he's a "curious, quick, separate fellow, alone but sure of himself" [47].

In other words, Mellors is a cocky little so-and-so, aloof with his own sense of superiority, despite his lowly social status and the fact he walks with a stoop. Little wonder that Clifford finds him impertinent and something of an upstart: '"He thinks too much of himself, that man.'" [92] Similarly, Connie's sister, Hilda, isn't keen on Mr Mellors, finding his use of dialect affected (which it is - though he mostly deploys it as a defence mechanism in times of social anxiety, so it's really a sign of his own insecurity).

Perhaps his defining characteristic, however, is rage: Mellors is angry with everyone pretty much all of the time. He's angry with the bosses; he's angry with the workers; he's angry with men; he's angry with women - he's even angry with his own small daughter for crying when he shoots a cat in front of her: '"Ah, shut it up, tha, false little bitch!'" [58] No wonder the poor child is frightened of him and that even his own mother admits he has funny ways. When Connie asks him why he has such a bad temper, he replies: "'I don't quite digest my bile.'" [168]

Perhaps this helps to explain why he just wants to keep himself to himself: "He had reached the point where all he wanted on earth was to be alone." [88] He even resents the company of his dog, Flossie (too tame and clinging). For Mellors, solitude equates with freedom. And contact with others - particularly women - only results in heartache. Mellors is not so much a social discontent as a man on the recoil from the outer world (and from love).    

Unfortunately, all it takes is a single tear falling from Connie's eye for "the old flame" [115] to leap up again in his loins ... Before he knows where he is or what he's doing, he's fucking her Ladyship on an old army blanket spread carefully on the floor of his hut. For Mellors is a man of desire - and also a man prepared to submit to his fate (no matter how grim).

He's not a man, however, greatly concerned with pleasuring his partner: "The activity, the orgasm was his, all his ..." [116] Afterwards, having caught his breath and lain for a while in mysterious stillness, he buttons up his breeches and exits the hut to ponder what it means for his soul to be broken open again. He rather regrets that her ladyship has cost him his privacy and brought down upon him a "new cycle of pain and doom" [119].

Having escorted Connie home - and inwardly raged against the industrial world with its evil electric lights - Mellors returns home "with his gun and his dog [...] and ate his supper of bread and cheese, young onions and beer" [119]. If it's true that you are what you eat, then this makes Mellor's an extremely simple soul; simple, and rather innocent in the Nietzschean sense of not being troubled by guilt or a sense of sin: "He knew that conscience was chiefly fear of society: or fear of oneself." [120]

(Later, however, Mellors admits to Connie that he is afraid: "'I am. I'm afraid. I'm afraid. I'm afraid o' things'" [124] - things being people and consequences.)     

Having finished his supper, he returns to the darkness of the woods, gun in hand, and with his penis stirring restlessly as he thought of Connie. The turgidity of his desire is something he greatly enjoys, as it makes him feel rich. What he doesn't much care for, however, is French kissing - as Connie finds out to her chagrin when she mistakenly offers him her mouth with parted lips one time and asks for a post-coital kiss goodbye.

He speaks of tenderness, but Mellors is much more a wam, bam, thank you ma'am, kinda guy. Thus one day, he bumps into Connie in the woods and forces himself upon her, despite her words of protest and gestures of resistance:

"He stepped up to her, and put his arm round her. She felt the front of his body terribly near to her, and alive.
      'Oh, not now! Not now!' she cried, trying to push him away." [132]

Ignoring this, Mellors forces her to lie down - like an animal - and is in such a hurry to fuck her that he literally snaps her knicker elastic: "for she did not help him, only lay inert" [133].

I wouldn't go so far as to characterise this as a rape scene, but some readers might and, at the very least, it demonstrates that Mellors has scant concern for notions of consent.

Indeed, rather than worry about the finer points of sexual politics and etiquette, he prefers to reminisce about his childhood (he was a clever boy); his estranged wife Bertha (she was brutal); his life in the army (he loved his commanding officer); his own poor health (weak heart and lungs); or the lack of any real difference between the classes (all are now slaves to money and machinery - or tin people, as he calls them).

These things certainly troubled him and kept him awake at night. But when engaged in conversation with Connie one evening, he reveals that the real source of his resentment and bitterness is his failure to form a satisfactory sexual relationship. His first girlfriend, he says, was sexless - and his second also "'loved everything about love, except the sex'" [201].

Then came Bertha Coutts - whom he marries - and she loves to fuck. So, for a while, he's happy: "'I was as pleased as punch. That was what I'd wanted: a woman who wanted me to fuck her. So I fucked her like a good un.'" [201] But then the arguments start - and the domestic violence: "'She flung a cup at me and I took her by the scruff of the neck and squeezed the life out of her. That sort of thing!'" [201]       

Even worse, according to Mellors' account, is the fact that Bertha preferred to grind her own coffee:

"'She'd never come off when I did. Never! She'd just wait. If I kept back for half an hour, she'd keep back longer. And when I'd come and really finished, then she'd start on her own account, and I had to stop inside her till she brought herself off, wriggling and shouting.'" [201-02]  

Mellors hates women like this; just as he hates those women who encourage non-vaginal ejaculation - '"the only place you should be, when you go off'" [203] - or women who insist he withdraw prior to ejaculation and then '"go on writhing their loins till they bring themselves off'" against his thighs [203].

Women like this, he tells Connie, are mostly all lesbian - consciously or unconsciously - and this triggers his violent homophobia: '"When I'm with a woman who's really lesbian, I fairly howl in my soul, wanting to kill her.'" [203]

Now, I don't know what Connie thinks of all this - although she nervously protests some of what he says - but such overt misogyny and reactionary sexual stupidity is pretty shocking and shameful to many readers today and does make it hard to find Oliver Mellors a likeable figure. And the casual racism only makes things worse: '"I thought there was no real sex left: never a woman who'd really 'come' naturally with a man: except black women - and somehow - well, we're white men: and they're a bit like mud.'" [204]

As I said earlier, Mellors talks a lot about tenderness and the need for warm-heartedness, but there's a nastiness in him - and more than a touch of madness, as he fantasises, for example, about the end of mankind: '"Quite nice! To contemplate the extermination of the human species [...] it calms you more than anything else.'" [218]

Again, to her credit, Connie isn't quite convinced by this. And she knows that Mellors still hopes that the human race might find a way into a new revealing - if only the men might learn to wear bright red trousers and short white jackets:

'"Why, if men had red, fine legs, that alone would change them in a month. They'd begin to be men again, to be men! An' the women could dress as they liked. Because if once the men walked with legs close bright scarlet, and buttocks nice and showing scarlet under a little white jacket, then the women 'ud begin to be women.'" [219]

This longed for revolt into style - and desire for gender authenticity where men are men and women are women - is at the heart of Mellors's völkisch utopian vision, along with neo-paganism and certain eugenic proposals, such as severely restricting the number of births; '"because the world is overcrowded'" [220]. That might be true, but it's probably not the kindest thing to tell the woman carrying your unborn child.

In sum: whilst Mellors might have natural distinction, he lacks discretion and seems to go out of his way to upset people - even those who, like Duncan Forbes, are trying to help him and Connie. He tells Duncan, an artist, that he finds his work sentimental and stupid and that it "murders all the bowels of compassion in a man'" [286], and so succeeds in gaining himself one more enemy in the world. 

Ever alert to the slightest hint of insult, Mellors is thus outrageously rude to other people - many of whom, including Clifford and Bertha, he wants to have shot. When Connie points out that's not being very tender towards them, he says:

"'Yea, even the tenderest thing you could do for them, perhaps, would be to give them death. They can't live! They only frustrate life. Their souls are awful inside them. Death ought to be sweet to them. And I ought to be allowed to shoot them.'" [280]         
 
Connie tries to convince herself that he isn't being serious when he says such things. But Mellors is quick to put her right: he'd shoot them soon enough, '"and with less qualms than I shoot a weasal" [280].

Does this make him a bumptious lout and a miserabe cad, as Clifford says? Or "more monstrous and shocking than a murderer like Crippen" [267] as the local people think?

Maybe, maybe not ...

But Oliver Mellors is certainly no angel and shouldn't be thought an heroic figure. He might write a fine letter and he might have a good cod on him (as Connie's father likes to assume), but this Lawrentian bad boy is a bad son, a bad husband, a bad father, a bad employee, a bad citizen, and - unless one likes it rough and Greek style - a bad lover ...


Notes

D. H. Lawrence, Lady Chatterley's Lover, ed. Michael Squires, (Cambridge University Press, 1993). All page numbers given in the post refer to this edition of the novel.


19 Mar 2018

On the Fall and Rise of British Woodland in the Last Hundred Years

The Major Oak, Sherwood Forest
Photo: FLPA / Rex Features


Sir Clifford Chatterley was very proud of the fine (if somewhat melancholy) park and woodland - a remnant of Sherwood Forest - that belonged to the Wragby estate; "he loved the old oak-trees. He felt they were his own through generations. He wanted to protect them. He wanted this place inviolate, shut off from the world." 

His father, however, Sir Geoffrey, had been rather less proud and protective of the ancient oaks. In fact, he was more than willing to chop them down for timber during the War. Blinded by patriotism and "so divorced from the England that was really England", he failed to see the difference between Lloyd George and St. George.  

Thus it was that, post-War, when Clifford inherited the estate, there were large clearings in the wood, "where there was nothing but a ravel of dead bracken, a thin and spindly sapling leaning here and there, big sawn stumps, showing their tops and their grasping roots, lifeless."

Standing on the crown of the knoll where the oaks had once been, you could look over to the colliery and the railway and the sordid-looking houses of the ever-expanding town with their smoking chimneys. It felt exposed and strangely forlorn; "a breach in the pure seclusion of the wood", that revealed the industrial world triumphant: 

"This denuded place always made Clifford curiously angry. He had been through the war, had seen what it meant. But he didn't get really angry till he saw this bare hill. He was having it replanted. But it made him hate Sir Geoffrey."

This hatred of his father and his father's generation for their wilful destruction of the heart and soul of England, makes me rather love Clifford - even though, of course, his dream of securing such is in vain and he ultimately proves himself more concerned with modernising his coal mines than he does with replanting trees and preserving the natural world. 

Thus, there's not only a certain pathos to his words, but falseness and perhaps a degree of self-delusion. The wood, as Lawrence notes, "still had some mystery of the wild, old England", but the War had had a truly devastating effect and exposed forever the lie of England as a green and pleasant land entrusted to the care of a benevolent ruling class.

For if truth be told, in 1920 - the year when Sir Clifford and his wife Constance enter into their married life at Wragby Hall - the amount of land covered by trees in Britain stood at less than 5%. This is an outrageously low figure, particularly when recalling that the entire country was originally (and is potentially) one huge forest thanks to ideal conditions for tree growth, including relatively mild winters, plenty of rain, and fertile soil.

The good news is that in the hundred years since, things have significantly improved and, today, about 12% of land surface is wooded, with plans to increase this figure to 15% by 2060. However, before getting too excited about this, it's sobering to recall that other European countries already average between 25-37%. France and Germany, for example, both possess almost three times the number of trees that England has.

Further, whilst the planting of young trees is to be welcomed, the real issue is preserving what remains of the UK's ancient woodland - defined as woodland that has existed continuously since 1600 in England and Wales and 1750 in Scotland; i.e. long enough to develop incredibly rich, complex, and irreplaceable ecosystems.

It is ancient woodland that provides home to more rare and threatened species of flora and fauna in the UK than any other type of habitat. But presently just 2% of land is covered with ancient woodland, which means there are very few oaks still standing as majestic as the Major Oak in Sherwood Forest; a thousand-year-old tree which is said to have provided a safe haven for Robin Hood and his band of Merry Men.

In sum: there is cause for celebration; British woodland has returned to the levels of the 1750s, with tree cover having more than doubled since Lawrence's day. But it would be foolish to become complacent on this issue and not acknowledge that there is still much that needs to be done (the present government is already falling well below its own target for reforestation - a target that one might argue was insufficient in the first place). 

Like Lawrence, I adore the stillness of trees, "with their crinkly, innumerable twigs against the sky, and their grey, obstinate trunks rising from the brown bracken". And I marvel at how gaily the birds and forest creatures and lovers move among them.  


See D. H. Lawrence, Lady Chatterley's Lover, ed. Michael Squires, (Cambridge University Press, 1993). Lines quoted are from Chapters 1 and 5. 

This post is dedicated to David Brock; an Englishman with a heart of oak. 


18 Nov 2016

Sympathetic Reflections on the Case of Sir Clifford Chatterley

Clifford Chatterley


Rather like Jed Mercurio, whose recent adaptation of Lady Chatterley's Lover for the BBC caused some consternation in Lawrence circles, I'm increasingly sympathetic to the figure of Sir Clifford Chatterley. For whilst, metaphorically speaking, the war had brought the roof down over his wife's head, it was he, poor devil, not she, who had been shipped home from Flanders more or less in bits, paralysed from the waist down, and in need of constant medical care for two full years.

The narrator tells us Clifford had a marvellous hold on life and that, despite the nature of his injuries, he was not really downcast. Indeed, Clifford remained bright and cheerful - "almost, one might say, chirpy, with his ruddy, healthy-looking face, and his pale-blue, challenging bright eyes". What's more, Clifford also kept up a certain dandyish display of style: "He was expensively dressed, and wore handsome neckties from Bond Street."

One might very reasonably admire such stoicism, but the narrator seems keen to foreclose this possibility. Clifford, he says, isn't courageously indifferent in the face of pain and misfortune, rather, having been so badly hurt, "the capacity for suffering had to some extent left him ... something inside him had perished, some of his feelings had gone". All that was left, writes Lawrence, was blank insentience and the "slight vacancy of a cripple". In other words, Clifford is not only physically paralysed, he's numbed in soul.
 
We are also informed that, even before his injury, Clifford wasn't a particularly passionate man. Still virgin at twenty-eight when he married Connie, the sex between them didn't mean much to him; it was just "one of the curious obsolete, organic processes which persisted in its own clumsiness, but was not really necessary".

Having said that, he, like her, longed for a son and heir and hoped that he might one day regain some degree of potency, desperately trying to convince himself that he wasn't really mutilated and that the possibility of an erection wasn't entirely out of the question, even if the muscles of the hips and legs were paralysed: "'And then the seed may be transferred.'"*

Even, if need be, Clifford is open to the possibility of raising another man's child born of Connie as his own. Connie sees the logic of his thinking on this question; but she also finds it monstrous and slowly but surely she begins to turn against Clifford. Acknowledging that he wasn't to blame for the situation they found themselves in - and that his was the greater misfortune - she also concludes that he was responsible for the lack of tenderness between them: "He was never really warm, nor even kind, only thoughtful, considerate, in a well-bred, cold sort of way!"

In this way, Connie justifies her rejection and sexual betrayal of her husband: "Suddenly, with all the force of her female instinct, she was shoving him off. ... Connie was surprised at her own feeling of aversion from Clifford. What is more, she felt she had always really disliked him." Before long, this dislike has become pure hate:

"For the first time, she had consciously and definitely hated Clifford, with vivid hate: as if he ought to be obliterated from the face of the earth. And it was strange, how free and full of life it made her feel, to hate him and to admit it fully to herself."

Charming! No wonder then that he eventually turns to his nurse and housekeeper, Mrs Bolton, for comfort and affection: "At first he had resented the infinitely soft touch of her fingers ... But now he liked it, with a growing voluptuousness." After his breakdown, following Connie's decision to abandon him, Clifford and Mrs Bolton draw into a closer physical relationship:

"He would hold her hand, and rest his head on her breast, and when she once lightly kissed him, he said! 'Yes! Do kiss me! Do kiss me!' And when she sponged his great blond body, he would say the same! 'Do kiss me!' and she would lightly kiss his body ... And then he would put his hand into her bosom and feel her breasts, and kiss them in exultation ... Mrs Bolton was both thrilled and ashamed, she both loved and hated it. Yet she never rebuffed nor rebuked him."

Lawrence describes this as an intimacy of perversity, but his characterization of the relationship as such betrays something both limited and limiting - and at times deeply unpleasant - in his own thinking on sex and disability. The fact is, whilst Lawrence posits genital intercourse as the only truly legitimate and authentic sex act, others of us are happy to experience and experiment with a far wider range of pleasures and not worry whether these be counterfeit, unnatural, decadent or perverse in character. We're happy also to accept that people with disabilities may - through choice or necessity - differ in the manner they express their sexuality. 

One way or another, it's Mrs Bolton who makes a man of Clifford and rouses him to action in the world:

"And in this Mrs Bolton triumphed. 'How he's getting on!' she would say to herself in pride. 'And that's my doing! My word, he'd never have got on like this with Lady Chatterley. She was not the one to put a man forward. She wanted too much for herself.'"

This, I think, is true: acutely aware of her own feelings and desires throughout the novel, Connie never seems to consider that Clifford had also been gradually dying within the marriage and that she had neglected him and his needs. By the time she's fucking Mellors, she doesn't touch her husband any longer; not even hold his hand. Yet she blames their lack of physical intimacy entirely on Clifford and his impotent cruelty
    
I don't, like Clifford, believe that Connie's actions indicate she's abnormal or insane, or one of those perverted women who must run after depravity. But I do think her selfish and somewhat fickle. And I do rather sympathise with Clifford, in a way that I didn't twenty years ago when I thought of her as an embodiment of the New Eve and of him only in the wholly negative - often ablelist - terms suggested by the author-narrator.  


*Note: The exact nature and extent of Clifford's spinal cord injury isn't made clear in the novel and so there is no reason for us as readers to pour scorn on his hopes. Nor should we subscribe to the mistaken idea, prevalent amongst the non-disabled, that disabled persons are incapable of enjoying an active and fulfilling sex life, replete with orgasms. For decades, the medical community assumed - logically, but incorrectly - that paraplegics such as Clifford couldn't experience the latter. But now, thanks to recent research in this area, we know differently. There is only one thing that definitively precludes such and that is massive damage to the sacral nerve roots at the base of the spine which interferes with the automatic nervous system. For orgasm is an internal (automatic) reflex, not a somatic sensation transmitted from skin and muscle movement and it needn't be exclusively genital in character; some people with spinal cord injuries develop compensatory erogenous zones allowing them to experience orgasms triggered by stimulation applied, for example, to their necks, knees, or nipples. You're triggering the same sacral reflex, just doing so via different routes. Mary Roach describes these non-genital orgasms rather nicely as immaculate; see chapter eleven of her work on the scientific study of sex, Bonk, (Canongate, 2008). 

See: D. H. Lawrence, Lady Chatterley's Lover, ed. Michael Squires, (Cambridge University Press, 1983).