D. H. Lawrence was acutely concerned with the (moral) question of the novel: its conventional limitations and future possibilities.
After writing three earlier essays on this theme - two of which we discussed in the first part of this post - Lawrence wrote a further couple of essays on the novel in 1925, neither of which were published in his lifetime (or even typed). They first appeared in print in Phoenix (1936), along with other posthumous texts, edited by Edward D. McDonald.
After writing three earlier essays on this theme - two of which we discussed in the first part of this post - Lawrence wrote a further couple of essays on the novel in 1925, neither of which were published in his lifetime (or even typed). They first appeared in print in Phoenix (1936), along with other posthumous texts, edited by Edward D. McDonald.
III. Why the Novel Matters
For Lawrence, the novel matters because it teaches us to recognise and to revere the life of the body; to know that "paradise is in the palm of your hand" [194], which - if you put it in Latin - would make a fitting motto above the door of a school of masturbation, were such an institution ever to be established.
Priests and philosophers may prefer to talk of the spirit - or the soul, or the mind - but the novelist knows that every individual ends at their own finger-tips. It's a simple truth, says Lawrence, but one that it's difficult to get people to agree on and stick to. It's also the core idea of his vitalism and for Lawrence, nothing is more amazing than life which exists nowhere but within the living body; be that the body of a man or even a cabbage in the rain.
One of the reasons that Lawrence hates modern science is because, in his view, the latter has no use for living bodies; it is only interested, rather, in the organism, which is a metaphysical overcoding of the body and its organs and the establishment of a bio-logical hierarchy within it. Great novelists are interested in dis-organ-ising the body and building what Deleuze and Guattari term (after Artaud) a body without organs, or what Lawrence describes as "a very curious assembly of incongruous parts" [196].
Novels, of course, are not actually alive; they are "only tremulations on the ether" [195]. But the novel can make the living body of man tremble and unleash strange forces and flows of becoming. That is why the novel is "the one bright book of life" [195] and can help prevent readers from joining the legions of the undead (according to Lawrence, there are many men and women walking about like zombies and eating their dinners like masticating corpses).
Thus, the novel doesn't teach you how to be good: it does, rather, something far more important than that; it cultivates an instinct for life ...
Novels, of course, are not actually alive; they are "only tremulations on the ether" [195]. But the novel can make the living body of man tremble and unleash strange forces and flows of becoming. That is why the novel is "the one bright book of life" [195] and can help prevent readers from joining the legions of the undead (according to Lawrence, there are many men and women walking about like zombies and eating their dinners like masticating corpses).
Thus, the novel doesn't teach you how to be good: it does, rather, something far more important than that; it cultivates an instinct for life ...
IV. The Novel and the Feelings
Lawrence isn't impressed with civilised humanity, always harping on the same old note: "Harp, harp, harp, twingle-twingle-twang!" [201] The note itself is okay; it's the exclusiveness (and repetition) that becomes unbearable. He also thinks that we are poorly educated concerning the self, despite the fact that, as a species, we have "combed the round earth with a tooth-comb, and pulled down the stars almost within grasp" [201].
Ultimately, most individuals know more about the composition of celluloid and the latest fashion in shoes than about the stormy chaos within. But, says Lawrence, the times they are a-changin' and "wild creatures are coming forth from the darkest Africa inside us" [202]. If you listen carefully, you can hear them calling, although some are completely silent, like slippery fishes. Lawrence calls these wild creatures feelings, which he contrasts with emotions:
"Emotions are things we more or less recognise. We see love, like a woolly lamb, or like a [...] decadent panther [...] We see hate, like a dog chained to a kennel. We see fear, like a shivering monkey. We see anger, like a bull with a ring through its nose, and greed, like a pig. Our emotions are our domesticated animals, noble like the horse, timid like the rabbit, but all completely at our service." [202]
For the feelings, we do not as yet even have a language - and most often do not even allow that they exist, despite the fact that we only exist "because of the life that bounds and leaps into our limbs and our consciousness, from out of the original dark forest within us" [203].
Coming over all Nietzschean, Lawrence argues that man is the only creature who has deliberately - and successfully - tamed himself, fatally mistaking tameness for civilisation. The problem is that tameness, like an addictive drug, destroys us in the end, by robbing us of self-control and the power of command.
We thought tameness would lead to happiness - and, in a sense, maybe it has; albeit the happiness of the last man. But, ultimately, it leads to madness and an orgy of destruction, and unless we "connect ourselves up with our own primeval sources" [204] we shall degenerate inside our own enclosures.
We have, says Lawrence, to un-tame ourselves and learn to cultivate the feelings. But, of course, that's not easy: "It is nonsense to pretend we can un-tame ourselves in five minutes. That, too, is a slow and strange process, that has to be taken seriously." [204]
Psychoanalysis won't help - for the Freudians show the greatest horror of all when confronted by the Old Adam, whom they regard as a monster of perversity. We have to listen, rather, "to the voices of the honorable beasts that call in the dark paths of the veins of our body" [205].
And if we can't hear their voices within ourselves, well, then, we can do the next best thing: "look in the real novels, and there listen in" [205]. Not to the didactic assertions or personal opinions of the author, "but to the low, calling cries of the characters, as they wander in the dark woods of their destiny" [205].
Notes
D. H. Lawrence, 'Why the Novel Matters' and 'The Novel and the Feelings', in Study of Thomas Hardy and Other Essays, ed. Bruce Steele, (Cambridge University Press, 1985), pp. 191-98 and 199-205.
Readers interested in part one of this post on 'The Future of the Novel' and 'Morality and the Novel', should click here.
Readers interested in part one of this post on 'The Future of the Novel' and 'Morality and the Novel', should click here.
