Victorian Period – Thomas Hardy
Thomas Hardy: “Tess, being left alone with the younger children, went first to the outhouse with the fortune-telling book, and stuffed it into the thatch. A curious fetishistic fear of this grimy volume on the part of her mother prevented her ever allowing it to stay in the house all night, and hither it was brought back whenever it had been consulted. Between the mother, with her fast-perishing lumber of superstitions, folk-lore, dialect, and orally transmitted ballads, and the daughter, with her trained National teachings and Standard knowledge under an infinitely Revised Code, there was a gap of two hundred years as ordinarily understood. When they were together the Jacobean and the Victorian ages were juxtaposed.”
Thomas Carlyle: “As for vicissitudes of fortune, and other disappointments connected with worldly circumstances, these are principally the effect either of gross imprudence, of ill-regulated desires, or of bad or imperfect social institutions… Among these diversities of opinion, it seems to be universally admitted that there may be unjust laws, and that law, consequently, is not the ultimate criterion of justice, but may give to one person a benefit, or impose on another an evil, which justice condemns. When, however, a law is thought to be unjust, it seems always to be regarded as being so in the same way in which a breach of law is unjust, namely, by infringing somebody's right; which, as it cannot in this case be a legal right, receives a different appellation, and is called a moral right. We may say, therefore, that a second case of injustice consists in taking or withholding from any person that to which he has a moral right.” (Sartor Restarus)
Hardy: “She might have seen that what had bowed her head so profoundly—the thought of the world's concern at her situation--was founded on an illusion. She was not an existence, an experience, a passion, a structure of sensations, to anybody but herself. To all humankind besides, Tess was only a passing thought. Even to friends she was no more than a frequently passing thought. If she made herself miserable the livelong night and day it was only this much to them--"Ah, she makes herself unhappy." If she tried to be cheerful, to dismiss all care, to take pleasure in the daylight, the flowers, the baby, she could only be this idea to them--"Ah, she bears it
very well." Moreover, alone in a desert island would she have been wretched at what had happened to her? Not greatly. If she could have been but just created, to discover herself as a spouseless mother, with no experience of life except as the parent of a nameless child, would the position have caused her to despair? No, she would have taken it calmly, and found pleasure therein. Most of the misery had been generated by her conventional aspect, and not by her innate sensations.”
John Fowles: “She had once or twice seen animals couple; the violence haunted her mind. Thus she had evolved a kind of private commandment— those inaudible words were simply “I must not”—whenever the physical female implications of her body, sexual, menstrual, parturitional, tried to force an entry into her consciousness. But though one may keep the wolves from one’s door, they still howl out there in the darkness. Ernestina wanted a husband, wanted Charles to be that husband, wanted children; but the payment she vaguely divined she would have to make for them seemed excessive.
She sometimes wondered why God had permitted such a bestial version of Duty to spoil such an innocent longing. Most women of her period felt the same; so did most men; and it is no wonder that duty has become such a key concept in our understanding of the Victorian age—or for that matter, such a wet blanket in our own… He felt fatally disabused of his own intelligence. It had let him down in his choice of a life partner; for like so many Victorian, and perhaps more recent, men Charles was to live all his life under the influence of the ideal… The prudish puritanity we lend to the Victorians, and rather lazily apply to all classes of Victorian society, is in fact a middle-class view of the middle-class ethos. The life of the farm laborer was very different in the Nineteenth Century to what it is now. For instance, among the Dorset peasants, conception before marriage was perfectly normal, and the marriage did not take place until the pregnancy was obvious . . . The reason was the low wages paid to the workers, and the need to ensure extra hands in the family to earn. What is definitely known is that in 1867 Hardy, then twenty-seven years old, returned to Dorset from his architectural studies in London and fell profoundly in love with his sixteen-year-old cousin Tryphena. They became engaged. Five years later, and incomprehensibly, the engagement was broken. Though not absolutely proven, it now seems clear that the engagement was broken by the revelation to Hardy of a very sinister skeleton in the family cupboard: Tryphena was not his cousin, but his illegitimate half-sister’s illegitimate daughter. Countless poems of Hardy’s hint at it: “At the wicket gate,” “She did not turn,” “Her immortality”* and many others; and that there were several recent illegitimacies on the maternal side in his family is proven. Hardy himself was born “five months from the altar.” The pious have sometimes maintained that he broke his engagement for class reasons—he was too much the rising young master to put up with a simple Dorset girl. It is true he did marry above himself in 1874—to the disastrously insensitive Lavinia Gifford. But Tryphena was an exceptional young woman; she became the headmistress of a Plymouth school at the age of twenty, having passed out fifth from her teachers’ training college in London. It is difficult not to accept that some terrible family secret was what really forced them to separate. It was a fortunate secret, of course, in one way, since never was an English genius so devoted and indebted to one muse and one muse only. It gives us all his greatest love elegies. It gave us Sue Bridehead and Tess, who are pure Tryphena in spirit; and Jude the Obscure is even tacitly dedicated to her in Hardy’s own preface—“The scheme was laid down in 1890 ... some of the circumstances being suggested by the death of a woman ...” Tryphena, by then married to another man, had died in that year. This tension, then—between lust and renunciation, undying recollection and undying repression, lyrical surrender and tragic duty, between the sordid facts and their noble use— energizes and explains one of the age’s greatest writers; and beyond him, structures the whole age itself…And if only—he might have added, but didn’t—there were not that fatal dichotomy (perhaps the most dreadful result of their mania for categorization) in the Victorians, which led them to see the “soul” as more real than the body, far more real, their only real self; indeed hardly connected with the body at all, but floating high over the beast; and yet, by some inexplicable flaw in the nature of things, reluctantly dragged along in the wake of the beast’s movements, like a white captive balloon behind a disgraceful and disobedient child.
This—the fact that every Victorian had two minds—is the one piece of equipment we must always take with us on our travels back to the nineteenth century. It is a schizophrenia seen at its clearest, its most notorious, in the poets I have quoted from so often—in Tennyson, Clough, Arnold, Hardy” (The French Lieutenant’s Woman)
Hardy: “The irresistible, universal, automatic tendency to find sweet pleasure somewhere, which pervades all life, from the meanest to the highest, had at length mastered Tess. Being even now only a young woman of twenty, one who mentally and sentimentally had not finished growing, it was impossible that any event should have left upon her an impression that was not in time capable of transmutation.
And thus her spirits, and her thankfulness, and her hopes, rose higher and higher. She tried several ballads, but found them inadequate; till, recollecting the psalter that her eyes had so often wandered over of a Sunday morning before she had eaten of the tree of knowledge, she chanted: "O ye Sun and Moon ... O ye Stars ... ye Green Things upon the Earth ... ye Fowls of the Air ... Beasts and Cattle ... Children of Men ... bless ye the Lord, praise Him and magnify Him for ever!"
She suddenly stopped and murmured: "But perhaps I don't quite know the Lord as yet."
And probably the half-unconscious rhapsody was a Fetishistic utterance in a Monotheistic setting; women whose chief companions are the forms and forces of outdoor Nature retain in their souls far more of the Pagan fantasy of their remote forefathers than of the systematized religion taught their race at later date. However, Tess found at least approximate expression for her feelings in the old _Benedicite_ that she had lisped from infancy; and it was enough.”
Arthur Schopenhauer: “Thus everywhere in nature we see strife, conflict, and
alternation of victory, and in it we shall come to recognise more distinctly that variance with itself which is essential to the will. Every grade of the objectification of will lights for the matter, the space, and the time of the others. The permanent matter must constantly change its form; for under the guidance of causality, mechanical, physical, chemical, and organic phenomena, eagerly striving to appear, wrest the matter from each other, for each desires to reveal its own Idea. This strife may be followed through the whole of nature ; indeed nature exists only through it… The instinct of animals in general gives us the best illustration of what remains of teleology in nature. For as instinct is an action, like that which is guided by the conception of an end, and yet is entirely without this ; so all construction of nature resembles that which is guided by the conception of an end, and yet is entirely without it.” (World as Will and Representation)
Tennyson: “Who trusted God was love indeed And love Creation’s final law– Tho’ Nature, red in tooth and claw With ravine, shriek’d against his creed” (In Memoriam)
Hardy: There was an interval of four years and more between Tess and the next of the family, the two who had filled the gap having died in their infancy, and this lent her a deputy-maternal attitude when she was alone with her juniors. Next in juvenility to Abraham came two more girls, Hope and Modesty; then a boy of three, and then the baby, who had just completed his first year.
All these young souls were passengers in the Durbeyfield ship--entirely dependent on the judgement of the two Durbeyfield adults for their pleasures, their necessities, their health, even their existence. If the heads of the Durbeyfield household chose to sail into difficulty, disaster, starvation, disease, degradation, death, thither were these half dozen little captives under hatches compelled to sail with them--six helpless creatures, who had never been asked if they wished for life on any terms, much less if they wished for it on such hard conditions as were involved in being of the shiftless house of Durbeyfield. Some people would like to know whence the poet whose philosophy is in these days deemed as profound and trustworthy as his song is breezy and pure, gets his authority for speaking of "Nature's holy plan....
Unexpectedly he began to like the outdoor life for its own sake, and for what it brought, apart from its bearing on his own proposed career. Considering his position he became wonderfully free from the chronic melancholy which is taking hold of the civilized races with the decline of belief in a beneficent Power. For the first time of late years he could read as his musings inclined him, without any eye to cramming for a profession, since the few farming handbooks which he deemed it desirable to master occupied him but little time.
He grew away from old associations, and saw something new in life and humanity. Secondarily, he made close acquaintance with phenomena which he had before known but darkly--the seasons in their moods, morning and evening, night and noon, winds in their different tempers, trees, waters and mists, shades and silences, and the voices of inanimate things"
Caryle: “Alas, what mountains of dead ashes, wreck and burnt bones, does assiduous Pedantry dig up from the Past Time, and name it History, and
Philosophy of History; till, as we say, the human soul sinks wearied and bewildered; till the Past Time seems all one infinite incredible grey void, without sun, stars, hearth-fires, or candle-light; dim offensive dust-whirlwinds filling universal
Nature; and over your Historical Library, it is as if all the Titans had written for themselves: DRY RUBBISH SHOT HERE!” (Past and Present)
Hardy: “The forests have departed, but some old customs of their shades remain. Many, however, linger only in a metamorphosed or disguised form. The May-Day dance, for instance, was to be discerned on the afternoon under notice, in the guise of the club revel, or "club-walking," as it was there called.
It was an interesting event to the younger inhabitants of Marlott, though its real interest was not observed by the participators in the ceremony. Its singularity lay less in the retention of a custom of walking in procession and dancing on each anniversary than in the members being solely women. In men's clubs such celebrations were, though expiring, less uncommon; but either the natural shyness of the softer sex, or a sarcastic attitude on the part of male relatives, had denuded such women's clubs as remained (if any other did) or this their glory and consummation. The club of Marlott alone lived to uphold the local Cerealia. It had walked for hundreds of years, if
not as benefit-club, as votive sisterhood of some sort; and it walked still.
The banded ones were all dressed in white gowns--a gay survival from Old Style days, when cheerfulness and May-time were synonyms—days before the habit of taking long views had reduced emotions to a monotonous average.”
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