Notes on Charlie Chaplin's Closing Speech to 'The Great Dictator'

Charlie Chaplin as the Jewish Barber and 

Adenoid Hynkel in The Great Dictator (1941)

 

 

I. 

 

There's probably only one thing worse in the modern political imaginary than a great dictator and that's an evil tyrant. But even the former is bad enough in the eyes of those for whom power should belong to the people and not held by a single individual who, it is believed, will be invariably (and absolutely) corrupted by its possession. 

 

Any positive associations that the term may have had were lost once and for all during the 20th-century. Thanks to figures such as Hitler, Stalin, and Chairman Mao [1], dictators are now viewed by those within the liberal-democratic world as violent megalomaniacs who oppress their peoples and bring death and chaos in their wake [2]. 

Having said that, it seems they can also inspire laughter as well as moral hand-wringing and hypocrisy, as illustrated by the 2012 film starring Sacha Baron Cohen, The Dictator (dir. Larry Charles) and, seventy years prior, the equally unfunny work of satirical slapstick that many regard as Chaplin's masterpiece, The Great Dictator (1940) ...

 

 

II.  

I don't know why, but I've never liked Charlie Chaplin: this despite the fact that, according to Lawrence, "there is a greater essential beauty in Charlie Chaplin's odd face, than there ever was in Valentino's" [3]. For even if this gleam of something pure makes beautiful, that doesn't mean it makes good and true; and it certainly doesn't guarantee to make humorous. 

 

Chaplin is mostly remembered for playing an anonymous tramp figure - a character whom I regard as the antithesis of the bum as hobo-punk given us in the songs of Haywire Mac; for whereas the latter celebrates his life on the road and railways, the former is keen to improve his lot and dreams of one day living a comfortable middle-class existence.

 

But in the feature-length anti-fascist film of 1941 - which Chaplin wrote, directed, produced, and starred in - he plays both the nameless Jewish Barber and the Great Dictator of Tomainia, Adenoid Hynkel (a parody of Adolf Hitler that some find hilarious and uncannily accurate, others, like me, a bit lazy in that it perpetuates the idea that the latter was just a buffoon and an imposter).

 

Probably the most famous scene is the five-minute speech that Chaplin delivers at the end of the film [4]. Dropping his comic mask and appearing to speak directly to his global audience, he makes an earnest plea for human decency and human progress, encouraging people to rise up against dictators and unite in peace and brotherhood, whatever their race or religion. 

The thing with such romantic moralism is that it flies in the face of history and relies heavily on emotion and rhetoric for its effect, rather than argument - ironically, in much the same manner as fascist propaganda. 

 

"We all want to help one another, human beings are like that. We want to live by each other's happiness, not by each other's misery We don't want to hate and despise one another." 

 

Is there any evidence for this ultra-optimistic belief that the "hate of men will pass"? 

 

I doubt it. 

 

I would dispute also that our cleverness has made us "hard and unkind" and what we need is to think less and feel more; again, such irrationalism and anti-intellectualism is ironically central to fascism.

 

Perhaps most interestingly, Chaplin echoes Oliver Mellors with his diatribe against "machine men with machine minds and machine hearts". But even Mellors knew that such people now make up the vast bulk of humanity, not just those who govern; that it is the fate of mankind to become-cyborg with rubber tubing for guts and legs made from tin; motor-cars and cinemas and aeroplanes sucking the vitality out of us all [5]. 

 

Chaplin rightly foresaw that the age of the great dictators would soon pass - in Western Europe at least - but has the triumph of liberal democracy resulted in a life that is free and beautiful and where science and progress "lead to all men's happiness" ...? 

 

Again, I don't think so. 

 

And, like Mellors, I increasingly find comfort not in the dream of a new human future, but in a post-human world: 

 

"Quite nice! To contemplate the extermination of the human species, and the long pause that follows before some other species crops up, it calms you more than anything else." [6]

 

 

Notes

 

[1] For an earlier post on these three great dictators (and one mad poet), click here. 

 

[2] Unless they happen to be allies, in which case they are said to be strong leaders providing stability in their region of the world, but we won't get into that here.  

 

[3] D. H. Lawrence, 'Sex Appeal', in Late Essays and Articles, ed. James T. Boulton, (Cambridge University Press, 2004), p. 146.

 

[4] Click here to play this scene (I would suggest having a sick bag at the ready). Even some fans of Chaplin's concede that this spoils the film as a work of art. 

 

[5] See D. H. Lawrence, Lady Chatterley's Lover, ed. Michael Squires, (Cambridge University Press, 1993), p. 217. 

 

[6] Ibid., p. 218. 

      This is similar to how Rupert Birkin felt in Women in Love; see pp. 127-128 of the Cambridge Edition (1987), ed. David Farmer, Lindeth Vasey and John Worthen. 

 

 

Musical bonus: Penetration, 'Don't Dictate', (Virgin Records, 1977): click here for the studio version and here for a fantastic live performance of the song at the Electric Circus, Manchester (August 1977). 

 

   

Notes on Young Kim's 'A Year On Earth With Mr. Hell' (Part 2)

A Year on Earth With Mr. Hell (Fashion Beast Editions, 2022) 

ft. Miss Young Kim and Mr. Richard Hell

 

 

To read part one of this post, which offers a series of opening remarks and notes on subjects including amorous gifts, dirty handkerchiefs, cunnilingus, and the politics of fashion, please click here. 

 

May I also remind readers that page numbers given below refer to the Fashionbeast edition of A Year on Earth With Mr Hell (2022). 

 

 

Random Notes on Young Kim's A Year on Earth With Mr. Hell (cont.)

  

On (In)Fidelity 

 

Miss Kim is irritated by Mr. Hell's feeling guilty about the fact that he is cheating on his girlfriend: "I think the truth is, as unconventional and wild as Richard is [...] he is hampered with a puritanical streak." [153] 

 

He is, she says, an absurd and puerile coward, ashamed of his own polyamorous nature. 

 

But is this the truth? Or could it not be that "the profound instinct of fidelity in a man" is "just a little deeper and more powerful than his instinct of faithless sexual promiscuity"? [j]

 

After all, even Lady Chatterley's lover ultimately desires the peace that comes of fucking [k] and recognises that his underlying passion is for constancy, not to endlessly chase skirt - particularly as, like Mr. Hell, he is no longer a young man [l]. 

 

"'What a misery to be [...] impotent ever to fuck oneself into peace'", writes Oliver Mellors [m]. And what a misery also to remain, in Kim's own words, a "hapless adolescent in trouble with too many women" [160]. 

 

No wonder that by the end of the book Mr. Hell is looking "sad and torn and guilty and weary" [223] and eventually tells Miss Kim that he can't continue the affair: "'I have to go. I feel terrible doing this to my girlfriend. Being two-faced. My head hurts.'" [223] 

 

 

On Lurking 

 

Like Mr. Hell, I too prefer to wait outside a bar or restaurant when meeting someone, rather than sit passively (and anxiously) inside; a practice that Miss Kim finds curious and bizarre, though explains it to herself by deciding that he must like to anticipate and observe the arrival of his date - "like a predator waiting for its prey" [44].

 

That's possible: but I think there's another reason why Mr. Hell likes to stay lurking in the shadows for as long as possible. For is there anything worse than to be seen looking lonely at a bar or table, waiting for someone who may or may not arrive; one feels not only exposed, but emasculated. 

 

Only a masochist would find pleasure in this; in their subordination and being kept in a state of suspense by another. 

 

 

On Name Dropping 

 

Whilst at the Knickerbocker Bar and Grill, Miss Kim and Mr. Hell both name drop like crazy in order to assert their own status and, presumably, find common cultural territory with one another by identifying shared acquaintances and inspirations: Picasso, Agnes Martin, Francis Picabia, René Clair, Ian Fleming, Ian McEwan, Allen Ginsberg, Karen Blixen, Carole Bouquet, Peter Beard, Russ Meyer, are all casually alluded to over oysters. 

 

I know this will infuriate some people, but I found it kind of funny, rather than a sign of snobbery or narcissism. And besides, isn't name dropping a function of basic human interaction; don't we all do it, to some extent - even those whose only connection to famous names is via a box of chocolate liqueurs. 

 

 

On Punk Anthems 

 

According to Miss Kim, Richard Hell's 'Blank Generation' is "the ultimate nihilistic punk anthem" [9] [n]. But that's debatable. And, in fact, I have already discussed this song (and found it wanting) in contrast to the far more provocative (if less poetic) 'Pretty Vacant', by the Sex Pistols: click here. 

 

 

On Sex 

 

Ultimately, Miss Kim comes to the conclusion that sex is sex [169] - i.e., a fixed and never-changing reality which in some way provides the great clue to being. But we can't let this metaphysical notion pass without comment ... 

 

Like Foucault, I tend to see sex as a complex type of agency formed by regimes of power unfolding within time and place, or history and culture, rather than as an ideal anchorage point supporting various manifestations of what we term sexuality. The belief that it somehow eludes and resists power and resides deep within us over and above the material reality of bodies and possessing its own intrinsic properties and laws, is simply a piece of modern romance. 

 

Of course, this isn't to deny that the convenient fiction of sex hasn't proved to be extremely useful; or that it will cease to function in the immediate future. It seems certain that sex will continue to be thought of as a great causal principle long after novelists and lovers have abandoned older ideas of the soul as mere superstition. 

 

For the fact is, a very great number of men and women - including Miss Kim and Mr. Hell - have made their very intelligibility dependent upon their sex and it provides them with their most precious forms of identity. Which is why they talk about and think about sex endlessly and desire to "have access to it, to discover it, to liberate it, to articulate it, to formulate it in truth" [o]. 

 

Despite the popular belief that there have been centuries of repressive silence and shame surrounding the subject, sex has in fact been the most obsessively talked about thing of all. What is peculiar about modern societies, suggests Foucault, is not that they kept sex locked away in darkness, "but that they dedicated themselves to speaking of it ad infinitum, while exploiting it as the secret" [p]. 

 

In other words, what really distinguishes the world we live in is a polymorphous and increasingly pornographic incitement to discourse about sex. Those who are genuinely interested in libidinal pleasures might do best not to vainly attempt to extract further confessions from a shadow, but show how sex is - and has always been - a purely speculative element within the historical process of human subjectification. 

 

In a postmodern future - that is to say, in a time after the orgy - people will be unable to fathom our sex mania. And they will smile, says Foucault, when they recall that there were once people such as Miss Kim and Mr. Hell who believed that in sex resided a truth "every bit as precious as the one they had already demanded from the earth, the stars, and the pure forms of their thought" [q]. 

 

 

On Sexism and Gender Difference

 

Miss Kim is annoyed when her steak arrives well done, having "clearly specified rare" [44]. Surprisingly, she interprets this as an act of overt sexism rather than incompetance or poor service: "Do they think only men like bloody steaks?" [44] 

 

However, she still expects and considers it normal that Mr. Hell pay for the meal. Why? Because Miss Kim believes in male gallantry and thinks it "only fair that the man pay for the experience [of dinner] when a woman spends a fortune maintaining her appearance" [89].

 

Woe betide any man who dares to go Dutch: 

 

"When the bill came, I put down my credit card before I went to the bathroom. I was curious to see what he'd do. It was a test. It wasn't a big tab, but I'd saw he split the check in two. That was the last nail in the coffin." [68] 

 

In fact, Miss Kim - who openly declares herself a non-feminist (even whilst complaining that, as a single woman, she is often shown little respect by men) - subscribes to many traditional ideas and stereotypes concerning gender and sexual difference: 

 

"A man thinks so differently from a woman" [79] ... 

 

"Men are wonderfully bestial" [106] ... 

 

"Men never grow up" [177] ... 

 

And - my personal favourite -  "Men are strange" [181].

 

Amusingly, however, by the end of the book Kim realises that she's not merely like a man in many respects, but, thanks to all the hardship she's lived through, has in fact "become a man" [230]. 

 

By which she means that at times of crisis or emotional stress she enjoys watching a lot of TV. 

 

 

On Smell 

 

"Smell is a surprisingly powerful sense - far more powerful than sight and touch" [110], says Miss Kim. And whilst unable to remember it, there is, she insists, a "scientific reason for this" [110].

 

That's probably true. But there's also an interesting pollyanalytic reason which D. H. Lawrence outlines in Fantasia: 

 

"The nostrils are the great gate from the wide atmosphere of heaven to the lungs. [...] But the nostrils have their other function of smell [...] delicate nerve-ends run direct from the lower centres, from the solar plexus and the lumbar ganglion [...] There is the refined sensual intake when a scent is sweet. There is the sensual repudiation when a scent is unsavoury." [r] 

 

One recalls also something said by the narrator of Patrick Süskind's fabulous novel Perfume (1985): 

 

"Odors have a power of persuasion stronger than that of words, appearances, emotions, or will. The persuasive power of an odor cannot be fended off, it enters into us like breath into our lungs, it fills us up, imbues us totally." [s] 

 

I smiled to see Young Kim not only informing her readers that she always wears the same perfume - "pomegranate, from Santa Maria Novella" [111] - but that her vaginal fluid has a "distinctively sweet smell" [211] - although I accept that some might find that a little too much information. 

 

 

On Spanking 

 

Miss Kim writes: 

 

"I stretched myself out over his lap, he slapped my ass hard, but not hard enough to truly hurt, several times, maybe four. The slaps were surprisingly loud, crackling through the air, which made me uncomfortable, in case anyone heard. Then, his fingers explored my pussy and my asshole for a bit before his hand came down harder several times more [...] What fun." [122] 

 

The English vice, as it is known - and which includes all varieties of corporal punishment (caning, flogging, spanking, etc.) - remains ever-popular within the world of lovers. As a form of sensual discipline it is an ascetic practice which has a restorative effect on the soul. 

 

That is to say, if carried out with genuine passion, then chastisement establishes a circuit of polarized communication and produces as powerful a flash of interchange between parties as an act of sexual intercourse. It should, therefore, be regarded as a natural form of coition which makes a violent readjustment in the flow between lovers, allowing, like a thunderstorm, for a fresh start and a new feeling. 

 

Ultimately, corporal punishment is a vital necessity because man does not live by love and kindness alone and human culture is inscribed and cut into the flesh. To paraphrase Lawrence: As long as men and women have bottoms, they must surely be spanked ...

 

 

Notes

 

[j] 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. 318.   

 

[k] I have written on this key idea in Lawrence's late work in a post entitled 'Chastity' (19 Dec 2021): click here. 

 

[l] Age is always a significant issue - certainly for 67-year-old Mr. Hell, concerned he'll not be able to sexually satisfy a much younger woman. But when Richard tells Young that it would best if she forgot him, as he was too old, she dismisses the idea. Later, however, she wonders why it is she doesn't meet younger people, closer to her own age, with whom to form romantic relations, concluding she belongs to the wrong generation (see p. 141).

      Finally, note how when Mr. Hell breaks up with Miss Kim and expresses guilt over his infidelity, he again reminds her of his age: "'Next month I'll be sixty-eight! And I'm doing all this?!'" [229]

[m] D. H. Lawrence, Lady Chatterley's Lover, op. cit., p. 301.

 

[n] Later, Kim describes 'Blank Generation' as a "powerful piece of poetry, art, and emotion packed like dynamite into a catchy paean" [215]. Which is fair enough, but I still prefer 'Pretty Vacant'. 

 

[o] Michel Foucault, The History of Sexuality 1: The Will to Knowledge, trans. Robert Hurley (Penguin Books, 1998), p. 156. 

 

[p] Ibid., p. 35.

[q] Ibid., p. 159.

 

[r] D. H. Lawrence, Fantasia of the Unconscious, ed. Bruce Steele, (Cambridge University Press, 2004), p. 100. 

 

[s] Patrick Süskind, Perfume: The Story of a Murderer, trans. John E. Woods, (Hamish Hamilton, 1986), p. 82. 

 

 

Lady Chatterley's Lover Visits Harold Hill

My local boozer, The Pompadours - 

and some Lawrence scholars find the Sun Inn, Eastwood, a bit rough ...

 

 

Harold Hill is a long way removed (in every sense) from the fictional mining village of Tevershall, which Lawrence imagines in his novel Lady Chatterley's Lover (1928). 

 

And of course, I'm no Oliver Mellors, the ex-soldier turned gamekeeper who strides through the pages of the above in his dark green trousers "with a red face and red moustache" [1], angry at the world. 

 

Having said that, sometimes when walking around the postwar housing estate on the far north-eastern fringes of Greater London that is Harold Hill [2], I'm tempted to tell the natives - whom my mother always disparagingly called Cockneys - something similar to what Mellors wishes to tell the working men and women of Tevershall:

 

"'I'd tell 'em: Look! look at yerselves! One shoulder higher than t'other, legs twisted, feet all lumps! What have yer done ter yerselves [...] Spoilt yerselves an' yer lives. [...] Take yer clothes off an' look at yerselves. Yer ought ter be alive an' beautiful, an' yer ugly an' half dead.'" [3] 

 

Of course, I'd not say this with a broad East Midland's accent. 

 

And I can't blame the degenerate condition of the locals on years of hard physical toil - on the contrary, it's the fact that many of them don't work (or exercise) that's the problem; that they prefer vegetating on the sofa watching Netflix, eating junk food delivered to their doors, driving even the shortest distance, rather than walk a few hundred yards.

 

To paraphrase Mellors: Their spunk's gone dead - e-scooters and mobile phones and cannabis suck the last bit out of them. Which is a shame, but there you go. 

 

I won't bore readers with statistics, but the stats for the London Borough of Havering when it comes to things like health don't make for happy reading. Obesity, for example, is the norm; if the 18th-century Essex grocer Edward Bright were alive today and decided to ply his trade at Hilldene shops, no one would blink an eye at his great girth. 

 

People down south often like to joke that it's grim up north, but, believe me, it's fucking grim on Harold Hill too [4].     

 

 

Notes

 

[1] D. H. Lawrence, Lady Chatterley's Lover, ed. Michael Squires, (Cambridge University Press, 1993), p. 46. For a full description and character analysis of Oliver Mellors, see my post of July 2020: click here. 

 

[2] Readers interested in knowing more about Harold Hill are reminded of the post published on 28 May 2016 entitled 'And No Birds Sing': click here. 

 

[3] D. H. Lawrence, Lady Chatterley's Lover, p. 219. 

 

[4] And if you don't believe me, see the report in the Romford Recorder which revealed that whilst Havering is home to some extremely affluent neighbourhoods, six roads in Harold Hill have been classed by the UK government as among the most deprived in all England: click here.  

 

   

Between Thy Moon-Lit, Milk-White Thighs

Diagrammatic, non-explicit, depiction of a man

performing cunnilingus on a woman

wikimedia.org

 

 

In the spring of 1928, D. H. Lawrence sent Harry Crosby the newly written out and revised MS for his short story 'Sun' [1], by way of thanking Crosby for the five gold coins that the latter had sent him. 

 

Lawrence also enclosed some poems, including an extended version of an early work entitled 'Gipsy' [2]. To the original two stanzas, Lawrence now added a couple more, which contained, he said, a bit of sun. 

 

The first of these reads:

 

Between thy moon-lit, milk-white thighs

      Is a moon-pool in thee.

And the sun in me is thirsty, it cries

      To drink thee, to win thee. [3]   

 

This is certainly an interesting quatrain; one which lends support to the controversial claim that although Lawrence thinks of the female sex organ as a ripe, bursting fruit just waiting to be eaten, the cunt was for him at its most succulent only when "overflowing with semen from the withdrawn phallus" [4].

 

Whether this implies that cunnilingus was, in Lawrence's erotic imagination, a disguised form of fellatio [5], is probably not something we can say for sure. 

 

But what we might note is that via the creampie-loving figure of Oliver Mellors, Lawrence forcefully expressed the view that there is only one place in which it is legitimate and desirable for the male to ejaculate - and that is deep inside the vagina [6]. 

 

Thus, when in the verse above the male speaker uses the term moon-pool, I think we all know that he refers to a deposit of semen and it is this which he wishes to felch from between the milk-white thighs of his beloved; i.e., the sun in him is greedy for the male seed of life, not the female sap that curdles milk and "smells strange on your fingers" [7].  

 

 

Notes

 

 [1] See the letter to Harry Crosby [29 April - 1 May 1928], in The Letters of D. H. Lawence Vol. VI, ed. James T. Boulton and Margaret H. Boulton, with Gerald M. Lacy, (Cambridge University Press, 1991), pp. 388-90. 

      This MS would provide the base text for the Black Sun edition of the tale published in October 1928.

 

[2] See D. H. Lawrence, 'Gipsy', in The Poems, Vol. I, ed. Christopher Pollnitz, (Cambridge University Press, 2013), pp. 14-15. And for an earlier version of this poem entitled 'Self-Contempt', see the letter to Louie Burrows (6 Dec 1910) in The Letters of D. H. Lawrence, Vol. I, ed. James T. Boulton, (Cambridge University Press, 1979), p. 196.   

[3] Letters VI. 389. The second added stanza reads: "I am black with the sun, and willing / To be dead / Can I but plunge in thee, swilling / Thy waves over my head."

[4] Gregory Woods, Articulate Flesh: Male Homo-eroticism and Modern Poetry, (Yale University Press, 1987), p. 131. 

      This is taken from a chapter on Lawrence - chapter four (pp. 125-139) - in which Woods argues (amongst other things) that Lawrence had a "deep and obvious fascination with male homosexuality" and that whilst his "main erotic preoccupation is with the possibility of love between a woman and a man", when this seems impossible or doomed to failure, "he turns to the homosexual alternative [...] as a less problematical version of the same thing". 

      Ultimately, says Woods, Lawrence is promoting a bisexual ideal and his erotic grail is the "passionate, physical union of two heterosexual men". 

      Lines quoted can be found on p. 125.   

 

[5] Woods writes: "Cunnilingus is Lawrence's oblique image of fellatio." Articulate Flesh, p. 131. 

      A little later (p. 132), Woods insists that Lawrence's heroes all long to drink from the cup of semen which is the post-coital (spunk-filled) vagina. The American biographer and critic Jeffry Meyers, who has written extensively on Lawrence and published a volume entitled Homosexuality and Literature, 1890-1930 (The Athlone Press, 1977), is not convinced, however, and says that statements such as this, made without supporting evidence, simply reveal the author's own obsessions. 

      Meyers's review of Articulate Flesh can be found in The Journal of English and Germanic Philology, Vol. 88, No. 1 (Jan 1989), pp. 126-129. This can conveniently be accessed on JSTOR via the following link: https://www.jstor.org/stable/27710124  

 

[6] See D. H. Lawrence, Lady Chatterley's Lover, ed Michael Squires, (Cambridge University Press, 1993), p. 203. 

      Speaking to Connie, Mellors angrily condemns those women who "'love everything, every kind of feeling and cuddling and going off, every kind except the natural one.'" Such women, he says, even when they do allow vaginal penetration, invariably insist their lovers withdraw prior to orgasm and come instead on some external body part. To be fair, the women are the ones running the risk of an unwanted preganancy - not something that Oliver Mellors allows himself to consider.      

 

[7] D. H. Lawrence, 'Fig', in The Poems, Vol. I, ed. Christopher Pollnitz, (Cambridge University Press, 2013), p. 233.

      Again, whether this means that Lawrence imagined cunnilingus as an oblique image of fellatio - or whether, rather, he had a neo-primitive belief that the ingestion of semen increased one's own potency thanks to the magical properties it possessed - is not something I know for certain (any Lawrence scholar reading this who may care to advise is welcome to do so). 

      Readers interested in knowing more about the swallowing of semen might find the post entitled 'Gokkun' (7 May 2016) of interest: click here. 

 

 

A note on further reading: 

 

Those interested in this topic might like to see the essay by Isabella Rooke-Ley entitled '"What is Cunt? she said": Obscenity, Concealment and Representations of the Vulva in D. H. Lawrence', in Polyphony, Volume 2, Issue 1 (University of Manchester, April 2020): click here.  

      Rooke-Ley argues that Lawrence's use of the word cunt in Lady C. is not what it seems, in that rather than being a direct (if vulgar) reference to female genitalia, it is in fact a concealment of the latter and linked to the text's figuring of the cunt and its pleasure as obscene and shameful.

      Turning her attention to the (infamous) poem 'Fig', Rooke-Ley attempts to demonstrate how there is also a link made in Lawrence's work between concealment, obscenity, vulval pleasure, and putrefaction.

      Finally, readers may also wish to see my post 'The Obscene Beyond: It is So Lovely Within the Crack' (1 July 2021): click here.

 

 

For a sister post to this one, on Lawrence's extended version of the poem 'Guards' contained in the Crosby letter, click here.                 

 

 

Rawdon Lilly: Notes Towards a Character Study

Adapted from the cover of Henry Miller's  

Notes on 'Aaron's Rod', ed. Seamus Cooney, 

(Black Sparrow Press, 1980)

 

 

I. 

 

"It is remarkable", writes D. H. Lawrence, "how many odd or extraordinary people there are in England." [a]

 

And I suppose we might number Rawdon Lilly amongst this queer set; Lilly being the character in Aaron's Rod (1922) who, like Rupert Birkin before him (in Women in Love) and Richard Somers after him (in Kangaroo), serves as a kind of avatar for the author, often expressing his philosophical views, although he is not the novel's protagonist and doesn't enter the story until chapter five when the action moves from Eastwood to London ...

 

 

II. 

 

Lilly is an artist of the literary variety who hangs around with posh bohemian types; dark and ugly of feature as well as (arguably) of character. He thinks he's terribly witty, but he's no Oscar Wilde; he thinks he's terribly clever, but he's no Nietzsche. A strange mix of sarcasm, snobbishness, and self-regard, it's no wonder he often provokes others to violence [b] and irritaes the hell out of Tanny, his blonde-haired, half-Norwegian wife.

That said, he seems to like Aaron Sisson, the flute playing ex-miner - and the latter seems to like him; they glance at one another "with a look of recognition" [61], which is always a good sign in Lawrence's world. Unlike the look of love, because love, says Lilly, is a vice. Like alcohol. Having met and been introduced (at the opera) - and having exchanged their look of recognition - Lilly invites Aaron to visit him and Tanny for lunch one day, at their house in Hampstead (an invitation that was never taken up, as far as I recall).     

 

Despite living in Hampstead - and also owning a "labourer's cottage in Hampshire" [73] - we are asked to accept that Rawdon and Tanny were poor [c]. Perhaps this adds to Lilly's self-image as a saviour. But it doesn't explain his (racist) dislike of the Japanese, whom he thinks demonic; a quality that one might have thought he'd find attractive, since he despises Christianity and moral humanism [d].

 

He also dislikes those who can't - or won't - stand upright on their own two feet; those, like Jim Bricknell, who stagger and stumble like a drunk; "or worse, like a man with locomotor ataxia" [81], as if lacking all power in their legs. According to Lilly, it's an obscene desire to be loved which makes the knees go all weak and rickety - that and a sloppy relaxation of will. 

 

For Deleuze, "the spinal column is nothing but a sword beneath the skin, slipped into the body of an innocent sleeper by an executioner" [e]. But for Lilly (as for Lawence), the backbone is crucial and should be stiffened from an early age, so that one can affirm oneself into singular being and kick one's way into the future [f].  

 

When Tanny goes off to visit her family in Norway, Lilly stays in London, on the grounds that it's "'better for married people to be separated sometimes'" [90] and that couples who are "'stuck together like two jujube lozenges'" [91] are hateful.

 

He takes a clean and pleasant room, with a piano, in Covent Garden; above the market place, looking down on the stalls and the carts, etc. Mostly he liked to watch the great draught-horses delivering produce: "Funny half-human creatures they seemed, so massive and fleshy, yet so cockney" [86]; an amusingly absurd description. 

But Lilly also has his eye on a "particular page-boy in buttons, with a round and perky behind, who nimbly carried a tea-tray from somewere to somewhere, under the arches beside the market" [86]. When reading Lawrence, one can pretty much take it as given that his leading male characters will be what we now term bi-curious (to say the least). 

 

So no big surprise to find that when he gets (a poorly) Aaron up to his room, he soon has the latter undressed and tucked up in bed: 

 

"Lilly pushed Aaron down in the bed, and covered him over. Then he thrust his hands under the bedclotes and felt his feet - still cold. He arranged the water bottle. Then he put another cover on the bed." [90] 

It's kind, of course, of Lilly to nurse the flu-ridden Aaron. But does a respiratory illness usually require an erotically-charged massage with oil - and we're not talking here of a quick chest rub with Vicks VapoRub:

"Quickly he uncovered the blond lower body of his patient, and began to rub the abdomen with oil, using a slow, rhythmic, circulating motion, a sort of massage. For a long time he rubbed finely and steadily, then went over the whole of the lower body, mindless, as if in a sort of incantation. He rubbed every speck of the man's lower body - the abdomen, the buttocks, the thighs and knees, down to the feet, rubbed it all warm and glowing with camphorated oil, every bit of it, chafing the toes swiftly, till he was almost exhausted." [96] 

 

Anyway, it seems to do the trick: "The spark had come back into the sick eyes, and the faint trace of a smile, faintly luminous, into the face" [96]. But afterwards Lilly wonders why he did it, worried that when Aaron is fully recovered and realises what was done to him it will result in another punch in the wind: "'This Aaron [...] I like him, and he ought to like me. [But] he'll be another Jim [...]'" [97] 

 

Poor Lilly! So full of resentment - including self-resentment. But he no sooner swears to stop caring for others and interfering in their lives, than he starts darning Aaron's black woollen socks, having washed them a few days previously.   

 

When Aaron recovers enough to sit up in bed and eat some toast with his tea, Lilly explains his thoughts on marriage - "'a self-conscious egoistic state'" [99] - and having children: '"I think of them as a burden.'" [99] He fears being suffocated "'either with a baby's napkin or a woman's petticoat'" [101] and dreams of men rediscovering their independent manhood and gathering his own soul "'in patience and in peace'" [104]. 

 

But this isn't some kind of Buddhist desire for an end to all desire: 

 

"'It's what you get to after a lot of fighting and a lot of sensual fulfilment. And it never does away with the fighting and with the sensual passion. It flowers on top of them, and it would never flower save on top of them'" [105] 

 

In other words, it's what Oliver Mellors would term the peace that comes of fucking [g], or Nietzsche a warrior's peace. Whether Aaron understands this idea, is debatable: Lilly irritates him rather. But, having said that, he seems in no hurry to leave, even when well enough to do so: "They had been together alone for a fortnight only: but it was like a small eternity." [106]

 

Thus, the two men share the room in Covent Garden, bickering like Felix and Oscar in The Odd Couple [h] and drinking endless cups of tea. They have, we are told, "an almost uncanny understanding of one another - like brothers" [106], despite the mutual hostility. 

 

Lilly, of course, plays the traditionally feminine role: "He mashed the potatoes, he heated the plates, he warmed the red wine, he whisked eggs into the milk pudding, and served his visitor like a housemaid." [106] And when the food is ready, Lilly draws the curtains and dims the light so they can enjoy a rather romantic-sounding meal for two. Then he does the washing-up. 

 

Of course Lilly and Aaron part on rather bad terms: for the latter, the former is too demanding; he wants something of another man's soul, or so it seems to Aaron. Anyway, Lilly heads off; first to Malta, then to Italy (and out of the novel for several chapters). Eventually, Aaron follows, with no definite purpose but to join his rather peculiar friend ... 

 

 

III. 

 

The two men, Aaron and Lilly, Lilly and Aaron, finally reunite in Florence. 

 

Lilly doesn't seem particularly surprised to see Aaron again; or particularly fussed. For he's come to believe that there's a time to leave off loving and seeking friends; that each man has to learn how to possess himself in stillness and not care about anything or anyone. Essentially, decides Lilly, at his very core, he is alone: "'Eternally alone. And choosing to be alone. Not sentimental or lonely. Alone, choosing to be alone, because by one's nature one is alone.'" [246] 

 

He continues:

 

"'In so much as I am I, and only I am I, and I am only I, [...] I am inevitably and eternally alone, and it is my last blessedness to know it, and to accept it, and to live with this as the core of my self-knowledge.'" [247]

 

Thus, for Lilly, even the heart beats alone in its own silence - and anti-idealism. For above all else, it's anti-idealism that defines Lilly (philosophically and politically):

"'The ideal of love, the ideal that it is better to give than to receive, the ideal of liberty, the ideal of the brotherhood of man, the ideal of the sanctity of human life, the ideal of what we call goodness, charity, benevolence, public spiritedness, the ideal of sacrifice for a cause, the ideal of unity and unanimity - all the lot - all the whole beehive of ideals - has all got the modern bee-disease, and gone putrid, stinking.'" [280-81]

His alternative is - after sufficient extermination - a "'healthy and energetic slavery'" [281] in which there is "'a real commital of the life-issue of inferior beings to the responsibility of a superior being'" [281] and enforced with military power. At least that's what he tells his interlocutor. Until then admitting with a gay, whimsical smile that he would "'say the opposite with just as much fervour'" [282].

Finally, Lilly delivers that which he believes to be the real truth: "'I think every man is a sacred and holy individual, never to be violated." [282] Which is pretty close to Aleister Crowley's great teaching that: Every man and every woman is a star [i]. 

 

 

IV. 

 

So, in closing what then are we to make of Rawdon Lilly? 

 

Aaron comes to the following conclusion:

"He had started by thinking Lilly a peculiar little freak: gone on to think him a wonderful chap, and a bit pathetic: progressed, and found him generous, but overbearing: then cruel and intolerant, allowing no man to have a soul of his own: then terribly arrogant, throwing a fellow aside like an old glove which is in holes at the finger-ends. And all the time, which was most beastly, seeing through one. All the time, freak and outsider as he was, Lilly knew. He knew, and his soul was against the whole world." [289]

 

Still, if forced to choose, Aaron decides he'd choose Lilly over the entire world; if he has to submit and give himself to anyone, then "he would rather give himself to the little, individual man" [290] than to the quicksands of woman or the stinking bog of society. 

 

Personally, I'm not so sure. For whilst I agree with Lilly that we should finish for ever with words like God, and Love, and Humanity and "'have a shot at a new mode'" [291], I don't think I'd fancy placing my life in his hands. Nor do I share his to thine own self be true credo, which is ultimately just another form of idealism. 

 

As for his insistence on the "'great dark power-urge'" [297], I'd take that a little more seriously if in comparing this to Nietzsche's concept of will to power he didn't misunderstand the latter so completely (equating it, for example, with consciousness). Lazy and erroneous thinking like this causes me to doubt much else that Lilly says. 

 

And, finally, I don't want to submit to the positive power-soul within some hero, thank you very much: I don't have any heroes, they're all useless, as Johnny Rotten once memorably said [j].   

 

 

Notes

 

[a] D. H. Lawrence, Aaron's Rod, ed. Mara Kalnins, (Cambridge University Press, 1988), p. 26. All future page references to this novel will be given directly in the text. 

 

[b] I'm thinking here of the scene in Chapter VIII, when Jim Bricknell gives Lilly a punch in the wind. To be fair, although it's arguable that Lilly provoked the assault - as Tanny believes - there's really no justification for Bricknell giving him "two or three hard blows with his fists, upon the front of the body" [82]. But there you go; those who claim to act in the name of Love - and so desperately want to be loved - are often the most vicious and violent people on earth.  

 

[c] Perhaps the Lilly's were only renting the house in Hampstead - or that it belonged to a friend who had kindly allowed them to live there rent free. Later, Lilly tells Aaron that he only has "'thirty-five pounds in all the world'" [103] and so is far from being a millionaire. (£35 in 1922 would be equivalent to around £1700 today). 

 

[d] And, indeed, Lilly does later praise the Japanese for their ability to be quiet and aloof and indifferent to love: '"They keep themselves taut in their own selves - there, at the bottom of the spine - the devil's own power they've got there.'" [81] Although, shortly after this he dismisses "'folk who teem by the billion, like the Chinese and Japs and orientals altogether'" [97], a quality which makes them vermin in his eyes.

      Readers interested in knowing more about Lawrence's fascination with Japanese male bodies, are advised to see my post from June 2019 on the subject: click here. 

 

[e] Gilles Deleuze, Francis Bacon: the logic of sensation, trans. Daniel W. Smith, (Continuum, 2003), p. 23. 

      Like many of his ideas and phrases, Deleuze is borrowing this from a writer of fiction; in this case, Franz Kafka. See: 'The Sword', in Diaries 1914-1923, ed. Max Brod, trans. Martin Greenberg with Hannah Arendt (Schocken Books, 1949), pp. 109-10. 

 

[f] Readers who are interested in this topic might like to see my post from April last year on encouraging a straight back: click here. Alternatively, see Lawrence writing in Fantasia of the Unconscious (1922).  

[g] See the Grange Farm letter that Mellors writes to Connie at the end of Lady Chatterley's Lover (1928) for an explanation of this phrase. And see the post from December 2021 on the Lawrentian notion of chastity: click here.

[h] The Odd Couple is a 1968 comedy directed by Gene Saks and written by Neil Simon (based on his 1965 play of the same title), starring Jack Lemmon (as fastidious Felix Ungar) and Walter Matthau (as easy-going Oscar Madison), two divorced men who decide to live together, despite being extremely different characters.   

 

[i] See Aleister Crowley, The Book of the Law (1909), 1:3 

 

[j] Rotten said this in an interview with Janet Street Porter for The London Weekend Show, a punk rock special broadcast on London Weekend Television on 28 November 1976 (i.e., three days before the notorious Bill Grundy incident). Click here to watch in full on YouTube. The remark quoted is at 8:13 - 8:16.       

 

 

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.