Lady Chatterley’s Lover by D.H. Lawrence (1928)

He suddenly drew her to him and whipped his hand under her dress again, feeling her warm body with his wet, chill hand. ‘I could die for the touch of a woman like thee,’ he said in his throat. ‘If tha’ would stop another minute.’

Warning: this review contains swear words, including the c word, as well as explicit descriptions of sexual anatomy and sex.

Forget its lingering reputation for sex and rude words, ‘Lady Chatterley’s Lover’ is a masterly novel, packed with powerful themes and ideas, strong characterisation and wonderful nature descriptions – and at its core is a storyline of fabular simplicity. It is arguably Lawrence’s best, certainly his most crafted, conventional and accessible work. Every page springs new issues and symbols on the reader, as well as nature descriptions which are worth rereading and savouring for their startling vividness.

It was a grey, still afternoon, with the dark-green dogs’-mercury spreading under the hazel copse, and all the trees making a silent effort to open their buds. Today she could almost feel it in her own body, the huge heave of the sap in the massive trees, upwards, up, up to the bud-tips, there to push into little flamey oak-leaves, bronze as blood. It was like a tide running turgid upward, and spreading on the sky.

After the dense impressionistic epics ‘The Rainbow’ and ‘Women in Love’, after the ramshackle picaresque of ‘Aaron’s Rod’, the strange and incoherent ‘Kangaroo’, and the delirious nonsense of The Plumed Serpent’, Lady C feels like a wonderfully calm, sensible return to planet earth. Lawrence reveals himself as an author who can write something like a conventional novel, with normal characters having normal feelings and normal conversations. Their feelings last for more than a page i.e. they aren’t a bewildering kaleidoscope of everchanging moods, as in ‘Rainbow’ and ‘Women’. All the characters are easy to understand and sympathise with in a way not really true of any other Lawrence novel.

Brief plot

Presumably everyone knows the plot. Constance ‘Connie’ Reid marries Sir Clifford Chatterley in 1917 while he’s on leave from the war. But he returns a year later paralysed from the waist down and in a wheelchair. They live at the family estate of Wragby Hall beyond which is the grim coal mining community of Tevershall, the noise of the clanking trams, the lights and the sulphur smell permanently wafting over the house and grounds and what remains of the old woods.

Clifford hires a new gamekeeper, Oliver Mellors. Mellors is separated from his wife, Bertha Coutts, who ran off with a miner, and now tries to live a quiet, isolated life, just him and his dog, Flossie, living in the small cottage in the woods.

So we have these two damaged people, hurt in love and life, frustrated and unfulfilled. And the point of the novel is to show how they slowly fall in love and discover a new fire and meaning in life. A big part of this is their joint rediscovering the ecstatic side of sex. Neither were virgins but had only experienced partial or emotionally stunted forms of sex. Lawrence wrote the novel to showcase the supremely healing qualities of loving sex.

Arty families

But there’s a lot more circumstantial detail about the characters than I remember. For a start how arty they all are. Connie is the younger of two daughters of the noted painter and Royal Academician Sir Malcolm Reid (Hilda Reid and Constance Reid). The daughters are raised in a Bohemian arty set and are sent to Dresden to study art and music. Here the young ladies have passionate affairs with their fellow students, both of them loving their virginities.

Next, I’d forgotten that Clifford is himself a writer. He writes curious, very personal stories about people he had known, clever, rather spiteful, and yet, in some mysterious way, meaningless. They appeared in the most modern magazines and he gains a reputation and Connie, for a while, finds new enthusiasm for their marriage, by helping him with them. Clifford eventually wins real fame and is hailed as one of Britain’s finest young writers etc.

His photograph appeared everywhere. There was a bust of him in one of the galleries, and a portrait of him in two galleries. He seemed the most modern of modern voices. With his uncanny lame instinct for publicity, he had become in four or five years one of the best known of the young “intellectuals. (p.54)

Connie’s affair with Michaelis

This arty milieu explains why Clifford invites the Irish playwright Michaelis to stay at Wragby. Michaelis has been fabulously successful and makes a fortune from the States but has recently been dropped by English ‘society’ when they realised he was mocking them. Connie realises behind his cynical charm there’s a damaged boy, Michaelis plays the adorer and seduces her in her boudoir on the third floor. There being no risk that Clifford will suddenly walk in.

It is the first indication that the novel is going to be about the mechanics of sex for Lawrence describes Michaelis as climaxing quite quickly and Connie being disappointed until she realises a way to keep him hard inside her and wriggling about in order to achieve her own orgasm.

The physical desire he did not satisfy in her; he was always come and finished so quickly, then shrinking down on her breast, and recovering somewhat his effrontery while she lay dazed, disappointed, lost. But then she soon learnt to hold him, to keep him there inside her when his crisis was over. And there he was generous and curiously potent; he stayed firm inside her, given to her, while she was active… wildly, passionately active, coming to her own crisis. And as he felt the frenzy of her achieving her own orgasmic satisfaction from his hard, erect passivity, he had a curious sense of pride and satisfaction. (p.31)

I get the point that she has to please herself but does it seem likely to you that he could remain hard and erect after climaxing, hard and erect long enough for her to pleasure herself against him? Lawrence was not only breaking taboos on the subject of sex and with his deliberate use of swearwords (see below), he was also writing at a time when there was little or no sociological study of sex. Only after the Second World War would begin the kinds of studies which are still ongoing and suggest that a very large percentage of women, perhaps as high as 75% of women, can’t climax from penile penetration alone, but need some other stimulation as well.

Anyway the affair with Michaelis happily continues for a while, carried on during her trips to London, and she is in high spirits which, in turn, inspire Clifford to some of his best writing.

The cronies

Friends of his from Cambridge come to stay, all so-called intellectuals, namely:

  • Tommy Dukes, a brigadier general in the British army
  • Charles May, an Irishman, who wrote scientifically about stars
  • Arnold Hammond
  • Berry, a brown shy young man

Connie nicknames them ‘the cronies’. We are shown Clifford and these pals engaging in empty, pontificating, after-dinner discussions about sex, regarded purely as an intellectual talking point, reduced to the idea that sex is not much more than a conversation between a man and a woman, in actions instead of words.

TOMMY DUKE: Let any woman start a sex conversation with me, and it’s natural for me to go to bed with her to finish it.

This entire scene is to demonstrate how cold-bloodedly cerebral these British intellectuals are, how they lack the root of the matter. Also how they simply ignore the woman’s role in any of this, for Connie sits there silent as a mouse while they drone on.

The four men smoked. And Connie sat there and put another stitch in her sewing…. Yes, she sat there! She had to sit mum. She had to be quiet as a mouse, not to interfere with the immensely important speculations of these highly-mental gentlemen.

Satire. Mockery. On a different evening the cronies get into a ‘discussion’ of Bolshevism which is disappointingly superficial. But maybe this is how people discussed things like this at the time. Maybe most people’s discussions of politics are superficial, anecdotal.

‘The Bolshevists aren’t really intelligent.’
‘Of course not. But sometimes it’s intelligent to be half-witted: if you want to make your end. Personally, I consider Bolshevism half-witted; but so do I consider our social life in the west half-witted…’ etc

Presumably this is Lawrence mocking the intellectual inanity of the pseudo-intellectuals of his day; but having struggled through the ‘political’ discussion bits of ‘Kangaroo’ I’m more inclined to think it’s Lawrence revealing his own shortcomings. But the most notable thing about this male banter is the swearing. The cronies freely say ‘fuck’ and ‘shit’, unprintable words in 1928.

People who encourage Connie to have an affair

As I mentioned at the start the novel contains a lot of information to process. Instead of the endless shapeshifting emotions described with such weird power in ‘The Rainbow’ et al, Lawrence gives his characters fixed and understandable positions. In fact there are quite a few secondary characters, and Lawrence worked hard to give each of them histories, characters and opinions.

Father One of the threads that emerges from this is the sympathetic voices who suggest Connie has an affair. Her father, the louche old painter, directly tells her he hopes her situation won’t lead to her becoming a ‘demi-vierge’ which, as far as I can make out, means a woman who flirts and behaves suggestively but doesn’t actually have sex with anyone. This is a bit obscure but indicates that her father is worried about the impact having no sex will have on a healthy woman in her 20s.

Sister Her sister, Hilda, comes to stay and says she needs taking away from Wragby, to life and sun and physical restoration.

Husband And then Clifford himself, on a walk with Connie into the old woods on the estate, himself says he would love to have an heir to the estate, someone to hand it on to. He spends some time distinguishing between the closeness and psychological intimacy of marriage and the casual, transient nature of all sexual connections. It’s worth quoting at length because it makes it quite clear that Connie isn’t some sex-mad hussy

‘What do the occasional connections matter? And the occasional sexual connections specially! If people don’t exaggerate them ridiculously, they pass like the mating of birds. And so they should. What does it matter? It’s the life-long companionship that matters. It’s the living together from day to day, not the sleeping together once or twice. You and I are married, no matter what happens to us. We have the habit of each other. And habit, to my thinking, is more vital than any occasional excitement. The long, slow, enduring thing… that’s what we live by… not the occasional spasm of any sort. Little by little, living together, two people fall into a sort of unison, they vibrate so intricately to one another. That’s the real secret of marriage, not sex; at least not the simple function of sex. You and I are interwoven in a marriage. If we stick to that we ought to be able to arrange this sex thing, as we arrange going to the dentist; since fate has given us a checkmate physically there.’ (p.47)

So all this leads up to Clifford’s surprising proposal that Connie should make herself pregnant by another man. Obviously a man of the right sort but he doesn’t specify who or where. In order to bear a son which they can raise as an heir to the estate.

‘If lack of sex is going to disintegrate you, then go out and have a love affair. If lack of a child is going to disintegrate you, then have a child if you possibly can. But only do these things so that you have an integrated life, that makes a long harmonious thing. And you and I can do that together … don’t you think?’

It’s an eminently rational and sensible position. You can see how Lawrence goes out of his way to make Clifford sympathetic, given the terrible hand he’s been dealt. But in the end this position falls short: Connie is dismayed by the way Clifford talks about the child as ‘it, it, it’, like a business proposition.

Anyway, it’s at this precise moment in their conversation that with timing that is heavily symbolic, almost comical, that Mellors the gamekeeper makes his first appearance in the narrative, emerging so unexpectedly from a side path that she alarms Connie. Clifford hails him and asks him to help guide Clifford’s bath-chair down the track through the woods and back towards the house.

Oliver Mellors

Mellors was gamekeeper at Wragby before the war (and so before Connie married Clifford). He fought in the war, Clifford thinks somewhere in India. On his return to Tevershall, Clifford was delighted to rehire him and he’s been in post 8 months before this, Connie’s first encounter with him.

He is moderately tall and lean, with light brown, almost fair hair, and blue impersonal eyes. (Incidentally, Clifford also has blue eyes. Connie has blue eyes. Her father has blue eyes. Improbably, the two gondolieri they meet in Venice had blue eyes. I realised a while ago that a disproportionate number of Lawrence characters have blue eyes.)

Mellors’ distinguishing features are his aura of aloneness and independence, and the hint of impudence or sarcasm in his polite responses. Connie thinks he must be 37 or 38. She herself is now 27 (p.73).

The impact of the war

In her memoir Frieda says after the Great War Lawrence was never the same again. But this was true of hundreds of millions of people and entire societies. The feeling of vast loss and the febrile partying of the young post-war generation are something he describes in numerous fictions. ‘Aaron’s Rod’ refers continually to the great changes wrought by the war. The callowness of jazz-mad youth is a thread in ‘The Virgin and The Gypsy’.

Meanwhile you just lived on and there was nothing to it. She understood perfectly well why people had cocktail parties, and jazzed, and Charlestoned till they were ready to drop. You had to take it out some way or other, your youth, or it ate you up. But what a ghastly thing, this youth! you felt as old as Methuselah, and yet the thing fizzed somehow, and didn’t let you be comfortable. A mean sort of life! And no prospect! She almost wished she had gone off with Mick, and made her life one long cocktail party, and jazz evening. Anyhow that was better than just mooning yourself into the grave.

And this critique broadens out or is connected to Connie’s feeling that not just Clifford but all the men of her generation are somehow neutered and ineffectual.

Poor Clifford, he was not to blame. His was the greater misfortune. It was all part of the general catastrophe.

She listens to the Cronies crapping on with their clever-clever theories and thinks how shallow they are. Her husband and Michaelis are rivals for literary success and yet she is just impressed by how hollow and dead their works are.

Connie felt again the tightness, niggardliness of the men of her generation. They were so tight, so scared of life! (p.72)

And this spills over into their general uselessness at sex. She laments the fresh sensuality of the German lover she lost her virginity to before the war. Now that freshness seems to have gone.

Where would she find it now? It was gone out of men. They had their pathetic, two-second spasms like Michaelis; but no healthy human sensuality, that warms the blood and freshens the whole being. (p.74)

The great words are dead

In a passage which immediately draws comparison a similar passage in Ernest Hemingway’s ‘A Farewell To Arms’, Lawrence writes of Connie going ‘home’ to Wragby.

Connie went slowly home to Wragby. ‘Home!’ … it was a warm word to use for that great, weary warren. But then it was a word that had had its day. It was somehow cancelled. All the great words, it seemed to Connie, were cancelled for her generation: love, joy, happiness, home, mother, father, husband, all these great, dynamic words were half dead now, and dying from day to day. Home was a place you lived in, love was a thing you didn’t fool yourself about, joy was a word you applied to a good Charleston, happiness was a term of hypocrisy used to bluff other people, a father was an individual who enjoyed his own existence, a husband was a man you lived with and kept going in spirits. As for sex, the last of the great words, it was just a cocktail term for an excitement that bucked you up for a while, then left you more raggy than ever. Frayed! It was as if the very material you were made of was cheap stuff, and was fraying out to nothing. (p.65)

Events

Connie comes across Mellors washing himself in his garden and the warm white flame of his life, his living being, strikes her in the womb. Events lead to her bumping into him increasingly. On another occasion she’s walking in the woods when she hears voices and comes across Mellors and a little girl in floods of tears. It’s his daughter and she’s just seen him shoot a cat dead. He is being rough with the child and Connie, disgusted, calms the girl by giving her a sixpence and then offers to talk her home to her grandma’s cottage.

Mrs Bolton

Connie becomes so depressed she writes her sister, Hilda, to come and visit, and Hilda, sizing up the situation, insists on some changes. First and foremost she decides Connie must stop being Clifford’s slavey and arranges for a woman from the village, capable, 40-something and district nurse Mrs Bolton to move into Wragby Hall and to undertake Clifford’s physical needs.

(It is characteristic of this book that Mrs Bolton is given a lot of back story, a detailed account of how her husband died in a pit accident 22 years earlier, how hard she had to fight to get compensation, her struggles bringing up two children as a single mum and her determination to get an education and qualification to win herself the post of district nurse. It is easy to let the sensational aspects of the novel blind you to the sheer effort Lawrence made to pack it with very well-developed characters.)

A lot is made of Mrs Bolton shaving Clifford but even Lawrence can’t bring himself to describe the blunt realities of Clifford having to be helped to the toilet, having his bottom wiped etc by such an assistant. If you’re paralysed from the waist down how does your bladder work? Can you control it like an adult or do you need a nappy?

Clifford resents this ‘desertion’ by his wife but slowly falls into a voluptuous closeness with Mrs Bolton. It’s reassuring to be nursed. He teachers her the card games he used to play with Connie and even chess. And Lawrence is acute on how all this feeds Mrs Bolton’s desire to raise herself above the ruck of the mining class, to discover the cultural ‘secrets’ of the upper classes.

Her arrival has the unintended consequence of interesting Clifford in his own coal mines. Mrs Bolton is a source of endless gossip and stories about the villagers and this revives Clifford’s interest in the village, the colliers and then the mines themselves. Before the war he had been studying mine engineering, and now his interest revives. He asks to be taken down the mines and shown the coalface and becomes interested in the new idea of chemical works to exploit the by-products of mining.

All this leaves Connie increasingly to her own devices. One of her pastimes is walking in the old woods in the grounds. Here she comes across Mellors at the gamekeeper’s hut. It’s a convenient place, with a porch and eaves, to sit out of the rain if it’s raining. There’s a bit of bickering about providing her a key to the hut, which Mellors eventually offers up. He’s built a chicken coop there for brooding hens and Connie likes to come and feed them.

Chapter 10

Clifford becomes more and more interested in mine management. Connie sometimes feels like she might die. She feels constantly on the verge of fainting. Only visiting the hens and their chicks at the roost in the woods gives her any pleasure.

It is on page 121 of the Penguin edition, chapter 10, a little over a third into the text, that she comes to see the chickens one evening, and he shows her how to gently extract the tiny helpless chick from under its mother’s ruffled feathers, and she holds the helpless little mite in her hand, that she suddenly starts crying, for herself, for Clifford, for her entire forlorn generation.

And the sight of her tears makes Mellors reach out and touch then stroke her shoulders and he feels the old flame in his loins and he takes her silently into the hut, moves the furniture out of the way, gets a blanket out of a box and lays it on the floor, lays her on it, pulls down her pants and makes love to her, while she lies silent and numb.

Unlike with Michaelis, she doesn’t then do her wriggling thing. She has no climax. She is not really fully conscious. He helps her up and they adjust their clothes and he walks her down to the gate between the woods and the formal grounds of the house, and she asks if it’ll be OK for her to come again.

Walking back alone, Mellors is bitter. She has dragged him back into life. He had hoped to live utterly free and private, but now she’s dragged him back into ‘the world’. Why can he never free himself?

It was not woman’s fault, nor even love’s fault, nor the fault of sex. The fault lay there, out there, in those evil electric lights and diabolical rattlings of engines. There, in the world of the mechanical greedy, greedy mechanism and mechanised greed, sparkling with lights and gushing hot metal and roaring with traffic, there lay the vast evil thing, ready to destroy whatever did not conform. Soon it would destroy the wood, and the bluebells would spring no more. All vulnerable things must perish under the rolling and running of iron.

Oh, if only there were other men to be with, to fight that sparkling electric Thing outside there, to preserve the tenderness of life, the tenderness of women, and the natural riches of desire. If only there were men to fight side by side with!

Incidentally, if Connie has voiced quite a few criticisms of how useless modern men are, Mellors has parallel, mirror thoughts about modern young women.

Poor forlorn thing, she was nicer than she knew, and oh! so much too nice for the tough lot she was in contact with. Poor thing, she … wasn’t all tough rubber-goods and platinum, like the modern girl… Somewhere she was tender, tender with a tenderness of the growing hyacinths, something that has gone out of the celluloid women of today.

(Some academic must have done a study of Lawrence’s use of modern materials in his prose. Here we have platinum and celluloid. I was very struck by his use, in ‘Kangaroo’, of radium in his descriptions of the ocean.)

She goes back to the hut next day, in the drizzle, and waits, but Mellors doesn’t come. She goes back to the house, has dinner with Clifford, but that evening has to sneak out the house and out to the hut again. Eventually Mellors shows up and they make love again. He warns her about the dreadful risk, about the inevitability that everyone will find out, Clifford will find out, but she doesn’t care.

Clifford has got a big strong man as a chauffeur and next day has him drive the couple out to Shipley Hall at Uthwaite, the estate of his godfather, Leslie Winter.

A few days later Connie walks towards Marehay to pay a visit to Mrs Flint who shows her her pretty little baby daughter. On the walk back she bumps into Mellors and he is seized with lust and leads her through trees into a dense part of woodland, lays her down and has sex with her. This is described in purple prose for over a page indicating for the first time the depths of Connie’s physical response to his sex, and she manages to climax at more or less the same time as him. Mellors comments that it’s very rare, simultaneous orgasms.

Back at the hall Clifford senses a new life in her but when she describes Mrs Flint’s baby, ascribes it to the general female glow around babies. He reads to her from Racine (the French playwright) but she doesn’t hear a word and goes to bed without kissing him goodnight.

Clifford occasionally has night terrors and can’t sleep this night, so he calls Mrs Bolton to come and play cards with him. She, as always, is flattered to be invited into the upper class ambience, but she also has noticed a change in Connie and, with feminine sympathy, thinks she must have a lover.

Meanwhile, Mellors also cannot sleep, sitting by the fire thinking back on his army career, when he was promoted to lieutenant and might have made captain. But then nearly died of illness and was happy to make it back to England and to disappear back into the anonymity of the working class.

He frets about the future of this affair, knows it can only end badly and in exactly the kind of misery he was enmeshed in with his first, unfaithful, wife. To staunch these thoughts he goes out and does his gamekeeper rounds, beating the bounds of the property, 5 miles in total. But his still can’t sleep and finds himself drawn to the hall, as the first light is showing stands in front of it. He doesn’t even know which room she sleeps in.

But, as explained, Mrs Bolton has stayed up late as well, and as she finally leaves a sleeping Clifford, looks out the window, she sees the figure of the gamekeeper standing on the grass watching the house and in a flash realises it’s him! He is Lady Chatterley’s Lover. She is pleased. She, herself, was a little in love with him, years ago, when he was a lad of 16 and she was a married woman of 26. He was always handsome and had a way with the ladies. She isn’t scandalised at all. She is pleased for her ladyship.

Chapter 11

Connie is sorting out the lumber of accumulated possessions at the house. She happily gives a massive old Victorian to Mrs Bolton.

Somehow rumour starts to go around that Clifford might be able to father a child after all. His seed may be extracted and implanted in Connie. Other people don’t know these details but the godfather, other visitors, even the vicar get to hear of it, so many people ask Clifford about it that he starts to believe it himself.

Field (the chauffeur) drives Connie across country to Uthwaite. This allows Lawrence to deliver an extended eulogy for the death of old rural England and its grand old houses which are being demolished one by one, drowned in a sea of mines and machines, and immediately built over as rude red-bricked housing estates, a tidal wave of ugliness.

She felt again in a wave of terror the grey, gritty hopelessness of it all. (p.159)

A year after Connie’s visit, old Leslie Sharp died, his heirs immediately demolished the hall, cut down the beautiful avenue of yews. Connie is so alienated she wonders whether the colliers are even human or some kind of elemental sprites thrown off by the minerals they excavate.

A few days later Connie asks Mrs Bolton to help her plant out spring bulbs, and Mrs B tells her more about her love for her husband, killed in a mine explosion twenty years ago, describing love and fidelity in ways which make Connie think.

Chapter 12

On a beautiful spring afternoon she visits Mellor at his cottage. He’s just finishing lunch. It is a prickly encounter. She explains she’s accepted an invitation from Sir Alexander Cooper to stay at the Villa Esmeralda in Venice in July so she’ll be going away. She also explains that Clifford has accepted the idea of her getting pregnant by another man. Mellors jumps to the conclusion that she’s been using him and sarcastically says he’s flattered to have been of service. She’s offended and pleads she doesn’t mean it like that. She wants to be able to touch him as freely as he touches her, so (in a voice strangled with desire) he invites her upstairs but like squeamish, careful, cautious women everywhere she says no, not here, at his cottage. But she will at the hut.

So she leaves and goes back to the house for tea, loiters a bit, then leaves by a side door and walks to the hut. Finds him tending the hens and chicks. After a short exchange he asks if she wants to ‘go in the hut’, and she agrees. but even as he hoiks up her dress and kisses her breasts and then enters and ruts her, she feels completely detached oppressed by the absurdity of sex. Lawrence was and is condemned for being sex mad but really he was interested in the many and ever-changing moods we have about love and sensuality, and he’s an example of him very much not being pornographic.

This time the sharp ecstasy of her own passion did not overcome her; she lay with her hands inert on his striving body, and do what she might, her spirit seemed to look on from the top of her head, and the butting of his haunches seemed ridiculous to her, and the sort of anxiety of his penis to come to its little evacuating crisis seemed farcical. Yes, this was love, this ridiculous bouncing of the buttocks, and the wilting of the poor insignificant, moist little penis. This was the divine love! After all, the moderns were right when they felt contempt for the performance; for it was a performance. It was quite true, as some poets said, that the God who created man must have had a sinister sense of humour, creating him a reasonable being, yet forcing him to take this ridiculous posture, and driving him with blind craving for this ridiculous performance. Even a Maupassant found it a humiliating anticlimax. Men despised the intercourse act, and yet did it. (p.179)

She starts crying and he says don’t cry, it happens sometimes, that you’re not in the zone together. But her crying rouses him, makes him hard again, and he enters her again, and this time she is swept away as by a storm, described at some length. In fact they do it twice more, each time with a different feeling. At the end comes one of the passages which caused its prosecution for obscenity, so is worth quoting at length. She’s copying his dialect speech back to him and getting it comically wrong, when he suddenly says:

“Tha’rt good cunt, though, aren’t ter? Best bit o’ cunt left on earth. When ter likes! When tha’rt willin’!’
‘What is cunt?’ she said.
‘An’ doesn’t ter know? Cunt! It’s thee down theer; an’ what I get when I’m i’side thee, and what tha gets when I’m i’side thee; it’s a’ as it is, all on’t.’
‘All on’t,’ she teased. ‘Cunt! It’s like fuck then.’
‘Nay nay! Fuck’s only what you do. Animals fuck. But cunt’s a lot more than that. It’s thee, dost see: an’ tha’rt a lot beside an animal, aren’t ter? even ter fuck! Cunt! Eh, that’s the beauty o’ thee, lass!’
She got up and kissed him between the eyes, that looked at her so dark and soft and unspeakably warm, so unbearably beautiful. (p.185)

Chapter 13

Connie accompanies Clifford on one of his rare outings to the woods. En route he explains his social theories i.e. the masses are always with us and need to be ruled with a form hand for their own benefit. This develops into the idea that if he is given a baby, a hair, it’s not the ‘blood’ or ‘class’ of his father that counts, it’s how he’s raised. Give Clifford any baby and he’ll mould him into a Chatterley.

All this is prelude to an almighty scene. It’s to do with Clifford’s bath chair. It chugs through the woods but on the return journey has to motor up a steep rise and it can’t quite make it. Clifford obstinately refuses Connie’s help and only finally gives in to her suggestion of calling for Mellors. When Mellors comes he turns out to be useless with engines and despite wriggling under the car and getting dirty, can’t figure out what’s wrong, as Clifford becomes more furious. He insists on making the poor knackered engine power itself but Mellors and then Connie both end up having to push to get it up the hill to Clifford’s rage. In his obsession to make it work he seems to have burned out the engine and Mellors and Connie end up pushing it all the way back to the house. Connie disgusted by Clifford’s behaviour, lets fly her contempt at him – ridiculing all his talk of being a lord and master and member of the ruling class when he can’t even get one little motor to work – and storms off to her bedroom.

At 9pm that night she changes into light tennis dress and shoes and slips out the side door of the house with the aim of spending the night with Mellors.

Chapter 14

She goes to Mellors’ cottage and he lets her in. Things get off to a bad start when she notices a wedding photo of himself and his separated wife, a very young looking couple, and asks why he ever married her. The answer is simple. He was an attractive lad and a number of women fell in love with him and acquiesced in having sex with him but he discovered the hard way that many women will agree to have sex with their man but don’t enjoy it, regard it as a trial they have to undergo to keep ‘their man’. After several women like this he wanted a woman who wanted to have sex and Bertha Coutts was common enough and randy enough to want to. So he married her.

Now he overshares a bit when he explains that Bertha was vexing in her own way because she never climaxed at the same time as him, but always had to make a big fuss and climax ten or fifteen minutes later. Once again I was a bit astounded. As I mentioned when this issue came up with Michaelis, it is a well-known fact (and has been known for generations, surely: I knew it in the late 1970s and ’80s) that the large majority of women cannot climax from penile penetration alone, but need some other form of stimulation, most obviously masturbation but these days including everything from cunnilingus to umpteen mechanical gadgets.

In the fiction Mellors is depicted as the knowledgeable one but his supposed knowledge is dire. He thinks Bertha deliberately didn’t come at the same time as him, and makes her representative of women as a whole. Here’s his overview of different types of women:

‘Only to my experience the mass of women are like this: most of them want a man, but don’t want the sex, but they put up with it, as part of the bargain. 1) The more old-fashioned sort just lie there like nothing and let you go ahead. They don’t mind afterwards: then they like you. But the actual thing itself is nothing to them, a bit distasteful. And most men like it that way. I hate it. But 2) the sly sort of women who are like that pretend they’re not. They pretend they’re passionate and have thrills. But it’s all cockaloopy. They make it up. — 3) Then there’s the ones that love everything, every kind of feeling and cuddling and going off, every kind except the natural one. They always make you go off when you’re not in the only place you should be, when you go off. — 4) Then there’s the hard sort, that are the devil to bring off at all, and bring themselves off, like my wife. They want to be the active party. — 5) Then there’s the sort that’s just dead inside: but dead: and they know it. 6) Then there’s the sort that puts you out before you really ‘come,’ and go on writhing their loins till they bring themselves off against your thighs. But they’re mostly the Lesbian sort. It’s astonishing how Lesbian women are, consciously or unconsciously. Seems to me they’re nearly all Lesbian.’

Presumably Lawrence prided himself on his knowledge of this subject, so this speech given to Mellors indicates a dire combination of ignorance and bigotry.

This cold-blooded bad temper leads to something like an argument and he goes to get dressed and go out for a walk but she calls him back and they have sex in front of the fireplace then go to bed and fall straight asleep. Next morning they wake in bed and make love again. He goes to his clothes but she makes him turn and show her his nakedness and described his cock and falls and light pubic hair as he get another erection and they make love again. Then she closely observes it a limp and shy after sex. There is no mention of one of the basic facts of straight sex which is what to do with the semen which tends to uncomfortably leak back out of a woman’s vagina, nor of any little hand washbowl which they could use to wash and clean their parts.

Instead he entertains her by speaking in the dialect and calling his pecker John Thomas and her lady parts, Lady Jane. She is now hopelessly smitten. She asks if she can come and stay with him, but he is realistic about the world and delivers a little speech which, I imagine, still offends feminists.

‘Dunna ax me nowt now,’ he said. ‘Let me be. I like thee. I luv thee when tha lies theer. A woman’s a lovely thing when ‘er’s deep ter fuck, and cunt’s good. Ah luv thee, thy legs, an’ th’ shape on thee, an’ th’ womanness on thee… Ah luv thee wi’ my ba’s an’ wi’ my heart. But dunna ax me nowt. Dunna ma’e me say nowt. Let me stop as I am while I can. Tha can ax me ivrything after. Now let me be, let me be!’ (p.220)

They get dressed and it kills her to have to go back to the big house, whose doors have now been unlocked so she slips inside and goes to her bedroom with no issue.

Chapter 15

Her sister, Hilda, writes to say she’ll become coming to collect her on 17 June to take her off for this holiday in Venice. Clifford isn’t happy, he is frightened by her going. Even though they don’t spend much time together, her presence in the house gives him the faith to carry on researching mine improvements etc.

Connie spends almost every day at the cottage or hut. She listens to Morrell’s long diatribe on how mankind is being dehumanised and neutered, every spark of real life being sucked out. While he describes how he would try to reform the miners, to sweep away all traces of industry and clean the planet and make men walk tall and proud again, she listens while she kisses his navel and cups his soft balls and plaits forget-me-nots in his pubic hair.

She is genuinely worried that, if he sees the future as the collapse of civilisation, he won’t want her to be pregnant, won’t welcome the child she so wants, and he refuses to commit himself unequivocally.

Throughout his gloomy stormy predictions of the end of humanity it’s been raining hard outside and suddenly she can’t stand it any long, strips off and goes running outside in the rain. Perplexed for a moment, Mellors quickly does the same and goes running down the path in the rain till he catches her and they dance with glee then he lays her on the ground and takes her hard and fast like an animal.

Back in the house they dry themselves on sheets and sit naked before the fire and he plaits flowers in her pubic hair while she talks about going away. She asks if he doesn’t want her to go but he merely mocks. Will she tell Clifford about them when she gets back? He, for his part, has spoken to a solicitor about getting a divorce from his estranged wife. Obviously he should have done it years ago.

After more bantz, he walks her back towards the house when they are both surprised to bump into Mrs Bolton come to look for them.

Chapter 16

Turns out hours have passed of violent storm and, for once, Clifford has noticed her absence and has been going berserk with concern about Connie lost somewhere out in the wild storm. He was all for sending the male servants (Betts and Field) to find her but Mrs Bolton, strongly suspecting Connie is with her fancy man, does everything she can to put him off, insisting Connie’s probably sheltering in the hut and calmly saying she’ll go to find her.

On the walk back to the house, Connie is cross with Mrs Bolton but knows she covered for her. Back at the house Connie outfaces Clifford’s angry concern by falling in with the story that she sheltered from the storm in the hut, lit a fire and lost track of time but goes one further by saying she stripped off and ran round naked in the rain. This seems so outlandish a confession that it overshadows Clifford’s doubts and he calls her mad, eccentric etc, and the scene moves on.

That night he reads her excerpts from the latest work by some great scientific-religious ‘intellectual’. The key passage is:

The universe shows us two aspects: on one side it is physically wasting, on the other it is spiritually ascending.

Which Clifford literally believes but Connie fiercely mocks. It suits him to think the body is wasting away and giving rise to some spiritual nirvana, but Connie (like her creator) believes reality is rooted in the physical. Clifford patronisingly says, well a woman couldn’t be expected to understand ‘the life of the mind’, to which Connie replies ‘life of the mind’?

‘No thank you! Give me the body. I believe the life of the body is a greater reality than the life of the mind: when the body is really wakened to life. But so many people, like your famous wind-machine, have only got minds tacked on to their physical corpses.’ (p.244)

The life of the body was appreciated by the ancient Greeks but then was closed down by the over-cerebral Socrates and Plato, and then completely shut down by the Jewish Jesus. Only now, in Connie (and Lawrence’s) view, is it maybe reawakening.

(All this kind of thing is, as I’ve written so many times, just well-read tripe. It is wrong on two accounts: 1) in that it is so pathetically western-centric, treating the accidents of the European canon as if they represented ‘all mankind’, ignoring the traditions of India, China, Japan, all of Africa, all the non-western traditions; and 2) all generalisations about the development or evolution of ‘humanity’ are tripe. The technology changes but humans remain resolutely the same, in their fear, desperation, tribalism and violence. To anybody who talks or writes about the spiritual evolution of humanity, just mention Vladimir Putin, Benjamin Netanyahu, Xi Jinping, Donald Trump Islamic State, Reform UK, the Janjaweed. What spiritual evolution? Talk like that can only exist due to a wilful bourgeois blindness to the world as it actually is.)

Mrs Bolton helps her pack her things ready to go to Venice. On Thursday morning Hilda arrives in her two-seater car, as arranged. Connie promptly tells her sister all about Mellors. (Close female friendships or sisterhoods feature in many of Lawrence’s stories:

  • Ursula and Gudrun (Women in Love)
  • March and Banford (The Fox)
  • Yvette and Lucille (The Virgin and the Gypsy)
  • Hannele and Mitchka (The Captain’s Doll)

Hilda listens, understands but warns Connie she’ll regret it. As is typical with the novel, Lawrence goes out of his way to give more backstory and depth to Hilda by explaining that her attitude is coloured by the fact she’s getting divorced from her husband and so has a jaundiced view on the whole man-woman thing.

Hilda wanted no more of that sex business, where men became nasty, selfish little horrors. Connie really had less to put up with than many women, if she did but know it. (p.249)

(All these elements – Clifford’s ludicrous religio-scientific author and now Hilda’s sex aversion – are carefully, carefully placed so as to create foils for the novel’s pedagogical lesson, demonstrate ways to fail at securing a proper sexual-physical relationship designed to offset Connie and Mellor’s ideal way of doing it.)

Anyway, Hilda agrees to Connie’s ludicrous plan for spending a last night with Mellors i.e. the girls wave goodbye to Clifford and motor off to stay overnight at a hotel in Mansfield. But after dinner, Hilda drives Connie back to the entrance of a lane leading into Wragby woods and Mellors is waiting for them. He shows Hilda how to park the car so it’s concealed by bushes then walks the two sisters to his cottage.

Here he is, maybe, unnecessarily belligerent, for example insisting on talking in dialect when Hilda can’t really understand it, and calls Hilda dry and boney and undesirable, which isn’t tactful, while she says men like him ought to be ‘segregated’. He makes some supper (haven’t they eaten dinner) then escorts her back to the car and she drives back to her hotel and Connie and Mellors have their last night together. What is it like?

It was a night of sensual passion, in which she was a little startled and almost unwilling: yet pierced again with piercing thrills of sensuality, different, sharper, more terrible than the thrills of tenderness, but, at the moment, more desirable. Though a little frightened, she let him have his way, and the reckless, shameless sensuality shook her to her foundations, stripped her to the very last, and made a different woman of her. It was not really love. It was not voluptuousness. It was sensuality sharp and searing as fire, burning the soul to tinder.

Burning out the shames, the deepest, oldest shames, in the most secret places. It cost her an effort to let him have his way and his will of her. She had to be a passive, consenting thing, like a slave, a physical slave. Yet the passion licked round her, consuming, and when the sensual flame of it pressed through her bowels and breast, she really thought she was dying: yet a poignant, marvellous death.

In particular Lawrence deploys a telling phrase:

She would have thought a woman would have died of shame. Instead of which, the shame died.

Instead of which the shame died. I know what he’s describing: the burning beyond shame to realise it is alright, it is OK not to be embarrassed or ashamed of each others’ bodies and desires but to celebrate them for what they are and to revel in them.

Shame, which is fear: the deep organic shame, the old, old physical fear which crouches in the bodily roots of us, and can only be chased away by the sensual fire, at last it was roused up and routed by the phallic hunt of the man, and she came to the very heart of the jungle of herself. She felt, now, she had come to the real bedrock of her nature, and was essentially shameless. She was her sensual self, naked and unashamed. She felt a triumph, almost a vainglory. So! That was how it was! That was life! That was how oneself really was! There was nothing left to disguise or be ashamed of. She shared her ultimate nakedness with a man, another being.

The tremendous liberation in rising above self consciousness and shame: this is still the kind of thing you see being described and advocated by agony aunts in sex advice columns (to be honest, the main one I’m thinking about is the Guardian’s sex advice column, and it’s always about being at peace with your body, with what it tells you, how to give and take pleasure).

As to what exactly might be triggering the deepest oldest shames, we are not told. Sodomy? Fellatio? We are not told, in fact the text strongly implies against any form of sexual activity except the phallic. Lawrence here and in loads of other writings makes a cult of the phallus and here says how it was ‘the phallic hunt of the man’ which brought Connie to ‘the very heart of the jungle of herself’.

Anyway, all this burning beyond shame into self realisation emphasises another of Lawrence’s hobby horses, which is how wretched, shallow, mechanical and sordid most modern men are. In Connie’s view:

Ah God, how rare a thing a man is! They are all dogs that trot and sniff and copulate. To have found a man who was not afraid and not ashamed! She looked at him now, sleeping so like a wild animal asleep, gone, gone in the remoteness of it. She nestled down, not to be away from him.

Next morning they’re getting dressed when he’s startled by a knock at the cottage door. It’s the postman with a registered delivery. He cycles off but Mellors is paranoid that someone will see them and tell, and so takes her by a circuitous route to the end of the lane where Hilda, reliable, is waiting for them. He pushes her through a holly bush, stumbles down into and up the other side of a ditch and Hilda’s opening the car door and she’s in and they’re driving away before she’s really had time to say goodbye.

Chapter 17

On the drive to London, Connie continues to justify herself to Hilda. Once in London they are treated by their man-of-the-world father, Sir Malcolm, who takes them to fine restaurants and the opera. But predictably London seems full of dead people and, when they move on to Paris, it is no better, Paris:

weary of its now-mechanical sensuality, weary of the tension of money, money, money, weary even of resentment and conceit, just weary to death, and still not sufficiently Americanized or Londonized to hide the weariness under a mechanical jig-jig-jig! (p.265)

They drive across France, through Switzerland and into Italy and on to Venice but the spectacular scenery doesn’t touch Connie. They garage the car and take a boat to Venice then a gondola to the Villa Esmerelda where they’re staying.

Lawrence gives a bitingly satirical portrait of Venice, a pleasure city overflowing with half-drugged sensation seekers, the Lido packed with pink, half-naked bodies, the evenings full of jazz dancers pressing their stomachs against each other.

With all the cocktails, all the lying in warmish water and sunbathing on hot sand in hot sun, jazzing with your stomach up against some fellow in the warm nights, cooling off with ices, it was a complete narcotic. And that was what they all wanted, a drug: the slow water, a drug; the sun, a drug; jazz, a drug; cigarettes, cocktails, ices, vermouth. To be drugged! Enjoyment! Enjoyment! (p.270)

This is completely of a piece with all his other withering criticism of the younger generation, the post-war generation and its addiction to jazz and partying, the opposite of the isolated search for the self which Lawrence, of course, espoused.

Connie realises she’s pregnant, though this causes her surprisingly little upset. Lawrence doesn’t dwell on it, surprisingly. Instead he gives us the long well-written letters Clifford sends her. This informs her that Mellors’ wife has turned up (presumably triggered by his solicitor’s letter requesting a divorce) and broke into his cottage and installed herself there, so Mellors has fled to his mother’s place in Tevershall. Connie is desperate to know Mellors’ side of the story but they had agreed not to write during her Venetian trip.

Instead Mrs Bolton writes with a lot more detail of how his wife goes about telling everybody he’s been having fancy women at the cottage, she found a perfume bottle and gold-tipped cigarettes, a rumour confirmed by the postman who, on the occasion when he brought the registered letter, had heard voices coming from the bedroom window. All this is to show how you can’t escape the world which is made of other people, and how awful they are, how intrusive, prying and judgemental.

Worst of all, Bertha is telling everyone what a beast Mellors was to her in bed. This triggers Connie’s memories of his animal behaviour on their last night together (what does this mean? Does it mean sodomy? Or just sex ‘doggy style’?) and the thought that Mellors had done those things to Bertha before he did them to her, makes her feel degraded and dirty. It makes her want to break her connection with him, it almost makes her want to abort the baby.

An artist named Duncan Forbes has joined the house party at the Villa. He is sensitive, with integrity. Connie shares some of her secret with him and he is very forthright, declaring society always drags down anyone who is true to their sex. Society does dirt on sex. Society revels in the ‘hyena instinct of the mob against sex’ (p.276). This gives her the resolve to stick by her experiences and cherish what Mellors has given her, which is worth describing at length.

Connie had a revulsion in the opposite direction now. What had he done, after all? what had he done to herself, Connie, but give her an exquisite pleasure, and a sense of freedom and life? He had released her warm, natural sexual flow. And for that they would hound him down.

No, no, it should not be. She saw the image of him, naked white with tanned face and hands, looking down and addressing his erect penis as if it were another being, the odd grin flickering on his face. And she heard his voice again: ‘Tha’s got the nicest woman’s arse of anybody!’ And she felt his hand warmly and softly closing over her tail again, over her secret places, like a benediction. And the warmth ran through her womb, and the little flames flickered in her knees, and she said: Oh no! I mustn’t go back on it! I must not go back on him. I must stick to him and to what I had of him, through everything. I had no warm, flamy life till he gave it to me. And I won’t go back on it. (p.277)

Tenderness is worth defending, love is worth sticking up for.

Clifford writes a long letter describing how this Bertha Coutts has gone supernova, destroying the gamekeeper’s life, laying siege to him in his mother’s home, broadcasting their sex secrets to the entire village. Clifford has the educated aristocrats’ disdain for all this, saying the secrets of the marriage bed should remain secrets (‘it is a matter of their own personal squalor, and nothing to do with anybody else’) but he uses a high-falutin’ phrase which finally confirms my hunch:

Humanity has always had a strange avidity for unusual sexual postures, and if a man likes to use his wife, as Benvenuto Cellini says, ‘in the Italian way,’ well that is a matter of taste.

When I Googled this it does appear to be sodomy. So Mellors had a penchant for sodomising his wife and this is the ‘shameful’ activity referred to on his and Connie’s last night together. (A bit more Googling informs me that this particular passage of cultural dressing-up proved beneficial in the 1960 obscenity trial, because the judge in the case simply didn’t understand the reference, as I didn’t, without the benefit of the internet.)

Clifford writes that he had to interview Mellors as his wife is in effect trespassing on Clifford’s land and there are questions whether Mellors can do the job any more. In fact things progressed to the stage where Mellors more or less quit and has trained up a fellow called Joe Chambers to replace him. When Clifford asks him whether rumours about women at the cottage are true, Mellors tells him to mind his own business; when he offers to pay him a month’s parting salary, Mellors tells him to keep his conscience money. He really is a difficult man. Meanwhile some kind of warrant has been taken out to arrest Bertha (for libel?) and so she’s disappeared.

A letter arrives from Mellors explaining that Bertha had identified Connie as Mellors’ lover, partly due to books of hers she found in the hut, and was broadcasting it to everyone. It was this that caused Sir Clifford to bring in the police and take legal steps against Bertha who promptly disappeared. Mellors is clearer that he and Clifford argued. Clifford said he was a disreputable character walking round with his breeches unbuttoned and Mellors replied well at least he had something between his legs worth unbuttoning them for. No surprise that he was sacked. He’s going to move to London and gives Connie the address.

What upsets Connie is that Mellors didn’t take advantage of the interview to proudly proclaim his affair with Connie, to announce it and defend it. Instead he shied away. But she realises this is to leave her free to chose, to go back to Clifford if she wants to. But she’s disappointed.

Chapter 18

Connie shares the train back to London with her father and tells him she is pregnant. He’s not shocked to learn it’s by another man, of course, as Clifford is impotent. And he’s secretly pleased his little girl has found a real man. But he advises her to go back to Wragby, specially if Clifford gave her permission. Then he will provide Clifford with the heir he wants, do the decent thing, but retain her freedom to love where she pleases. The traditional upper class solution.

In London there’s a letter waiting at her hotel and she goes to meet him at a rendezvous. Finally, after four weeks they are together. They painfully discuss the future. She tells him she’s pregnant but he is not pleased. He asks if she’ll go back to Wragby and give Clifford the heir he needs but she says no, she wants to be with him. But he has nothing, she’s the one with the private income, he doesn’t want to just be her concubine. But she defines the thing he has that makes him unique: he has the courage of his own tenderness.

She makes him take her back to his hotel, a small attic room where they strip and she asks him to take her and keep her, forever. He kisses her pregnant belly and mons Veneris and then slips inside her. Then more talk. He has to get divorced from Bertha. But that means 6 months of pure living or he will legally become the guilty party, guilty of adultery. Connie is appalled that this means they won’t be able to see each other during her entire pregnancy. The world is screwed up. Then again, he should have divorced Bertha years and years ago. He has mismanaged the situation.

Connie persuades her father to have lunch with Mellors at his club. A private room. Mellors dresses smartly. They talk about India (the role the colonies played in cementing class identity.) Sir Malcolm gets drunk and lecherous. He ends up talking dirty, hoping his daughter was a good fuck and betting Mellors has got a good cock on him. This is all pretty disgusting and there’s no practical outcome.

Next day he has lunch with Connie and Hilda. This is getting boring. To live in peace in the world as it is, they need to marry. In order to marry they both need to be divorced. Mellors must get his divorce from Bertha. More tricky is how Connie gets a divorce from Clifford. With her father and Hilda Connie has developed the idea of asking Duncan Forbes to agree to be cited as co-respondent: she could spend a night with him in a hotel or at his place, enough to work for legal purposes. Mellors asks why they can’t be honest and cite him? Because then he will never get his divorce from Bertha.

So there’s yet another meal, this time a dinner with Duncan Forbes, Mellors and the Reid sisters. Mellors manages to insult Forbes’ modernist painting, thus casting a pall. With angry self control, Forbes agrees to the plan on condition Connie will pose for her. Seems cheap at the price.

Chapter 19

Connie writes Clifford a brief letter saying she’s met another man, her old friend Duncan Forbes, the artist, and fallen in love and won’t be coming back to Wragby. Clifford has a kind of nervous breakdown and has to be nursed by Mrs Bolton. He becomes a man-baby, loving to be washed and cleaned and kissed by her and he, in a naughty boy way, slips his hand in her bosom to feel her boobs. And, with typically Lawrentian ambivalence, Mrs Bolton thrills to all this and yet despises it as well.

Surprisingly, out in the real world, Clifford becomes much more effective, an effective cut throat businessman.

And in this spirit he writes a tough letter to Connie saying she promised to come back to Wragby so come back she must and face him, or he will regard them as married till their deaths. Mellors says he’s getting his revenge, but he holds the legal whip hand, so…

She goes with Hilda. Clifford ignores Hilda who he blames. Connie hates every second inside Wragby Hall. She used to be its mistress and now she feels like its victim. Formal dinner. Only after Hilda retires does Clifford say he doesn’t believe all this nonsense about her being in love with Duncan Forbes.

So she comes clean, admits it’s not Forbes – she is in love with and pregnant by his gamekeeper, Mellors. Clifford is absolutely flabbergasted, shocked, and enraged.

‘My God, you ought to be wiped off the face of the earth!’ (p.308)

And Clifford simply refuses to divorce her for such a cad, such a scoundrel. Refuses. Connie tries everything but he won’t budge. Even if the child is legally his and legally becomes heir to Wragby. He refuses to budge.

Connie goes up to see Hilda who tells her to pack so she does and sends her stuff first thing to the station. She says goodbye to Mrs Bolton (who in many ways emerges as the most sympathetic character in the book) and drives off with Hilda.

And then the novel ends hurriedly like a damp squib. Connie goes back with Hilda to Scotland. Mellors gets a job on a farm. And the final pages amount to a long letter from Mellors to Connie. This last-minute swerve, this avoidance of a neat happy ending, is very characteristic of ‘modern’ novels of the 1910s and ’20s. There’s stuff about Mellors pursuing his divorce against Bertha and his encouragement that Clifford will eventually divorce her…

But what makes this concluding letter interesting is Lawrence uses it to preach against modern capitalist society. He has Mellors say his farm is in a mining district and the mines are experiencing a recession. And the trouble with modern society is the young are trained up to spend money, to live for shopping and jazzing, but what happens when the money dries up? They have no resources to fall back on. If only they had been trained to live they could get by with very little money, make their own clothes and furniture and entertain themselves. He sees a bad time coming:

I feel great grasping white hands in the air, wanting to get hold of the throat of anybody who tries to live, to live beyond money, and squeeze the life out. There’s a bad time coming. There’s a bad time coming, boys, there’s a bad time coming! If things go on as they are, there’s nothing lies in the future but death and destruction, for these industrial masses.

And, of course, the year after the book was published came the Wall Street Crash, leading to a decade of mass poverty, leading up to the unfathomable catastrophe of the Second World War.

Against all this he sets the little forked flame between him and Connie, the little forked flame to set against the great global catastrophe. Mellors is enjoying their chaste separation now, he feels clean and pure. In the spring (the letter is written in September) he will get his divorce and he and Connie will be able to reunite, in body and mind, as the new warmth revives the spring flowers.

So the novel ends on this tiny affirmation of life and defiance of the coming darkness. It is a profoundly moving and humanitarian conclusion and, in my opinion, mistaken.


Credit

‘Lady Chatterley’s Lover’ by D.H. Lawrence was published in 1928 by Martin Secker. References are to the 1981 Penguin Classics paperback edition.

Related links

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BERRY: But you do believe in something?
TOMMY DUKES: Me? Oh, intellectually I believe in having a good heart, a chirpy penis, a lively intelligence, and the courage to say ‘shit!’ in front of a lady. (p.42)

Seneca’s Plays

What follows are notes on E.F. Watling’s introduction to his translation of Seneca’s plays, published by Penguin Books in 1966, then a summary with comments of the four Seneca plays it contains:

Seneca’s biography

Lucius Annaeus Seneca was born in 4 BC Corduba, Spain, the second son of Annaeus Seneca the Elder. His father had studied rhetoric in Rome and returned to Spain to bring his sons up with respect for the traditional virtues of the Roman Republic, which had ceased to exist a generation earlier, following the victory of Octavian against Anthony at Actium in 31 BC.

As a young man Seneca the Younger studied Stoic philosophy. He lived in Egypt for a while, probably due to ill health (tuberculosis?) and because his aunt was the wife of the prefect there. By 33 AD he was back in Rome, married to his first wife (whose name is unknown) and achieving recognition as a lawyer and teacher of rhetoric.

Seneca had run-ins with several of the early emperors. At one point he was forced to retire into private life due to the suspicions of Caligula. He returned to public life on the accession of the emperor Claudius but in the very same year, 41 AD, was exiled to Corsica, accused of adultery with the new emperor’s niece, Julia, probably at the instigation of Claudius’s scheming third wife, Valeria Messalina. Seneca spent eight years on Corsica during which he wrote a number of philosophical works.

In 48 Claudius had Messalina executed for (supposedly) conspiring to overthrow him, and married his fourth wife, the equally scheming Agrippina. But it was Agrippina who asked for the recall of Seneca and made him tutor to her 12-year-old son, Lucius Domitius, the future emperor Nero. When Nero came to power 6 years later, in 54 AD, aged just 17, Seneca became his principal civil adviser (Nero had a separate adviser for military affairs, Sextus Afranius Burrus).

Some attribute the fact that the first five years of Nero’s reign were relatively peaceful and moderate to Seneca’s restraining influence. According to Tacitus’s Annals, Seneca taught Nero how to speak effectively, and wrote numerous speeches for him to address the senate with, praising clemency, the rule of law, and so on.

However, palace politics slowly became more poisonous, Nero came to rule more despotically, and Seneca’s position and wealth made him the target of increasing political and personal attacks. In 62 Seneca asked to be allowed to retire from public life, a conversation with Nero vividly described (or invented) in Tacitus’s Annals. Emperor and adviser parted on good terms but, over the next few years, Seneca’s name was cited in various plots and conspiracies.

The largest of these was the conspiracy of Gaius Calpurnius Piso in 65, a plot to assassinate Nero which was discovered at the last moment (the morning of the planned murder), and which, as the suspects were interrogated and tortured by Nero’s Guard, turned into a bloodbath of the conspirators.

Historians think Seneca was not an active conspirator, and debate how much he even knew about the plot, but whatever the precise truth, Nero ordered him put to death. Hearing of this, Seneca, en route back to Rome from Campania, committed suicide with a high-minded detachment that impressed the friends who attended the deed, and made him a poster boy for Stoic dignity. Many classic paintings depict the noble scene. Nero himself was, of course, to commit suicide just three years later, in 68 AD.

The Death of Seneca by Manuel Dominguez Sanchez (1871)

Seneca’s works

Seneca was a prolific writer. He wrote 12 philosophical essays, an extensive work of natural science, and 124 letters of moral exhortation to his friend Lucilius. The letters are probably his most accessible and popular work.

But Seneca is also credited as the author of ten plays (though scholars bicker: maybe it’s nine; maybe it’s eight). The plays are all tragedies, loosely modeled on Greek tragedy and featuring Greek tragic protagonists. The Romans had a technical term for these, fabula crepidata, meaning a Roman tragedy with a Greek subject.

Seneca’s plays make a striking contrast to his philosophical works not only in tone but also in worldview. The Letters to Lucilius go into great detail about how to banish all attachments, emotions and feelings from your life in order to achieve a calm, rational, Stoic detachment. By contrast, the plays are full of gruesomely bloodthirsty plots and characters wrought to the utmost degree of emotional extremity. Throughout the Middle Ages and Renaissance the works seemed so utterly different in worldview that scholars thought Seneca the moral philosopher and Seneca the dramatist were two different people.

Critics have been very harsh indeed about these plays. The editor of the Penguin edition, E.F. Watling, accuses them of ‘bombastic extravagance’, of ‘passionate yet artificial rhetoric’. The German critic Schlegel is quoted accusing them of ‘hollow hyperbole’, ‘forced and stilted’. Watling cites the consensus among scholars who condemn them as:

horrible examples of literary and dramatic incompetence, travesties of the noble Greek drama, the last wretched remnant of declining Roman taste. (Introduction, p.8)

And yet Seneca’s plays had a very important influence on Renaissance theatre, influencing Shakespeare and other playwrights in England, and Corneille and Racine in France.

Seneca’s tragedies are customarily considered the source and inspiration for what became known as the genre of ‘Revenge Tragedy’ in Elizabethan theatre, starting with Thomas Kyd’s The Spanish Tragedy of the 1580s, and continuing on into the Jacobean era (the reign of King James I, 1603 to 1625).

Their importance to Elizabethan drama explains why so fastidious a critic as T.S. Eliot, obsessed as he was with the period, praised Seneca’s plays, singling out Phaedra and Medea – although most critics consider Thyestes to be Seneca’s ‘masterpiece’.

Seneca’s tragedies

  • Agamemnon
  • Hercules or Hercules furens (The Madness of Hercules)
  • Medea
  • Oedipus
  • Phaedra
  • Phoenissae (The Phoenician Women)
  • Thyestes
  • Troades (The Trojan Women)

The Penguin paperback edition of the plays, edited and translated by E.F. Watling, contains four of the ‘best’ plays – Thyestes, Phaedra, Oedipus and The Trojan Women. (It also contains an oddity, a play titled Octavia, which resembles Seneca’s tragedies in melodramatic tone but, since it features Seneca as a character, and describes his death, cannot have been by him. Scholars guesstimate that it was probably written soon after Seneca’s death by someone influenced by his style and aware of the events of his lifetime.)

Watling’s critique

Watling’s introduction pulls no punches in detailing Seneca’s shortcomings:

He was not a constructor of tragic plots; his plays are not concerned with the moral conflict between good and good which is the essence of true tragedy: he only recognises the power of evil to destroy good. He does not delay or complicate the issue by any moral dilemma exhibiting the conflict of justifiable but mutually incompatible ambitions; his tragedy is simply a disastrous event foretold and anticipated from the start and pursued ruthlessly to its end. (p.25)

Seneca routinely stops the action of his ‘plots’ to give characters long, highly-strung, melodramatic speeches, which might not even be particularly relevant to the plot and often take no account of who else is on stage at the time.

His technique of dramatic speech is extremely narrow, having only two modes: either a character is delivering a long monologue, or he deploys stichomythia, where just two characters swap exchanges of dialogue; rarely anything more complicated than that.

Many of the long speeches and even some of the exchanges are so stock and stereotyped that they could easily be swapped from one play to another without anyone noticing. Watling names some of these stock topics – the ‘simple life’ speech, the ‘haunted grove’ speech and ‘the king must be obeyed’ dialogue, which all crop up in several of the plays.

The climax of all the plays is always a gruesome barbarity and Seneca uses the Greek conventions of having it take place offstage and described by a breathless messenger who comes onstage hotfoot from the scene. The messengers’ speeches all follow the exact same formula: the description of the place, the horror of the act, the stoical courage of the sufferer.

Seneca’s use of the Chorus is for the most part flaccid and unconvincing. (p.24)

The Chorus declaims its verse in a different metre from the rest of the play. They are known as Choric odes. The Choric odes’s main purpose is to comment on the main action but they often feature a clotted recital of myths or legends similar or related to the one we are witnessing.

The Chorus also often expresses ideas which contradict the worldview of the play and even of the main action. For example they will powerfully express the idea that death is the end of life and there is nothing after, except that… the plays feature ghosts and numerous descriptions of the classic souls in hell (Sisyphus, Tantalus, Ixion). There is no attempt at consistency – immediate and sensational effect is what is strived for.

The sense of unnecessary repetition is echoed at a verbal level where Seneca creates a drenched and intense effect by repeating synonyms for just one idea – Watling says examples in English would be larding a speech with the synonymous words anger-rage-ire, or fear-terror-dread. No idea is left to float subtly but is bludgeoned into submission by repetition.

Watling sums up Seneca’s plays as 1) sporting a bombastic, over-the-top rhetoric, deriving from 2) gruesomely bloodthirsty plots, which 3) are staged with a remarkable lack of dramatic invention i.e. very clumsily and straightforwardly.

But despite all these shortcomings, the sheer visceral intensity of his plays goes some way to explain why they were useful models for the earliest Elizabethan playwrights writing the first attempts at English tragedy, influencing Kyd, Marlowe and the early Shakespeare of Titus Andronicus (which contains several quotes from Seneca’s Phaedra).

To return to T.S. Eliot who I mentioned above, we can now see why Eliot (in an introduction to a 1927 reprint of Elizabethan translations of Seneca) made the characteristically perceptive remark that, foregrounding vivid rhetoric over more traditional notions of plot or characterisation as the do, might make Seneca’s plays suitable for what was (in 1927) the very new medium of radio – rhetoric i.e. the power of words alone, triumphing over all other factors. A surf of sensationalist sound. The bombastic power of words superseding all considerations of ‘plot’ or ‘characterisation’.

**********

Plots of the four plays

1. Thyestes

Summary

It’s a tragedy of two brothers who hate each other, Atreus who takes a horrific vengeance on his brother, Thyestes.

Background

Tantalus was a son of Jupiter. He killed, cooked and served up his own son, Pelops, at a banquet of the gods. For this atrocity he was condemned to eternal punishment in hell, fixed in a pool of water, dying of thirst but unable to bend down to scoop up any of the water, and dying of hunger, but unable to touch any of the fruit growing just out of reach above him. Hence the English verb to tantalise. Jupiter restored Pelops to life but he himself went on to win a wife and a kingdom by treachery. Pelops banished his two grown-up sons, Atreus and Thyestes, for the murder of their half-brother, Chrysippus. When Pelops died, Atreus returned and took possession of his father’s throne, but Thyestes claimed it too. Thyestes seduced Atreus’s wife, Aërope, who helped him steal the gold-fleeced ram from Atreus’s flocks which was said to grant the kingship. But instead of gaining the crown he was banished. Despite sitting pretty, Atreus wants to make his ascendancy over his brother complete, so he is now planning to recall Thyestes from banishment on the pretext of sharing the throne with him, but in fact carrying out an atrocious act of revenge.

Act I

A Fury raises Tantalus’s miserable spirit from the underworld. He moaningly asks if even more pain and suffering await him. The Fury delivers an extraordinary vision of the sins of the house of Peolops, ramifying out to undermine all the order in the world. The Chorus comes onstage. It consists of citizens of Argos. They invoke the presiding gods of the cities of Greece in the hope they can prevent the tragedy.

Act II

Atreus consults with his minister about the best way of carrying out vengeance on his brother. The minister wonders how he can do this, allowing Atreus to explain that he will offer forgiveness and a share in the crown to lure Thyestes back to Argos, where he can carry out his revenge; what it will be, exactly, he is still considering but it will be awful. The Chorus reproves the ambition of rulers, describing the character of a true king, before singing the praises of a retired life.

Act III

Thyestes, having been invited back to his homeland by Atreus, arrives with his three young sons and expresses his distrust and sense of approaching disaster. Atreus applauds himself: his plan is working. The Chorus, apparently oblivious of the preceding act, praises the fraternal affection of Atreus for putting aside the brother’s enmity.

Act IV

With no development of plot or character, with melodramatic abruptness, a messenger appears who describes to the appalled Chorus the grotesque climax of the play which is that Atreus had Thyestes’s three children killed, cooked and served up to Thyestes at the brothers’ reconciliation feast. It takes the form of a question and answer session, the Chorus asking what happened next, the messenger answering. The Chorus, observing the going down of the Sun, hysterically fears that this criminal act might tear apart the whole fabric of the universe.

Act V

Atreus congratulates himself on his cruel revenge. Thyestes trembles with premonition that something terrible has happened. The Atreus reveals to him that he has just eaten his own beloved sons.

(Incidentally, the curse on the house of Pelops was to continue into the next generation in the persons of Agamemnon, son of Atreus, who was murdered on his return from the Trojan War, by Aegisthus, son of Thyestes – the subject of one of Seneca’s other plays.)

Thyestes demonstrates the classic characteristics of a Seneca play. It maintains a continuous, shrill, hyperbolic tone. Hyperbolic exaggeration Here’s the Fury seeing the feud escalate into end-of-the-world anarchy:

Vengeance shall think no way forbidden her;
Brother shall flee from brother, sire from son,
And son from sire; children shall die in shames
More shameful than their birth; revengeful wives
Shall menace husbands, armies sail to war
In lands across the sea; and every soil
Be soaked with blood; the might of men of battle
In all the mortal world shall be brought down
By Lust triumphant. In this house of sin
Brothers’s adultery with brothers’ wives
Shall be the least of sins; all law, all faith
All honour shall be dead. Nor shall the heavens
Be unaffected by your evil deeds:
What right have stars to twinkle in the sky?
Why need their lights still ornament the world?
Let night be black, let there be no more day.
Let havoc rule this house; call blood and strife
And death; let every corner of this place
Be filled with the revenge of Tantalus!
(Fury, Act 1)

Here’s Atreus whipping himself up to commit the worst crime in the world:

Sanctity begone!
If thou wast ever known within these walls.
Come all the dread battalions of the Furies!
Come, seed of strife, Erinys! Come, Megaera,
With torches armed! My spirit yet lacks fire;
It would be filled with still more murderous rage!
(Atreus, Act 1)

In the introduction Watling talks up the discrepancy between Seneca the lofty Stoic and Seneca the author of blood-thirsty, amoral plays. But there is some overlap, some places where characters appear to speak the language of Stoic detachment, such as the second Choric ode which describes the true nature of kingship as not being power or riches but resilience and mental strength. The true king

is the man who faces unafraid
The lightning’s glancing stroke; is not dismayed
By storm-tossed seas; whose ship securely braves
The windy rage of Adriatic waves;
Who has escaped alive the soldier’s arm,
The brandished steel; who, far removed from harm,
Looks down upon the world, faces her end
With confidence, and greets death as a friend.
(Chorus, Act 2)

That’s the Chorus, but Thyestes himself also declaims an ‘advantages of the simple life‘ speech to his son as they arrive at Atreus’s palace:

While I stood
Among the great, I stood in daily terror;
The very sword I wore at my own side
I feared. It is the height of happiness
To stand in no man’s way, to eat at ease
Reclining on the ground. At humble tables
Food can be eaten without fear; assassins
Will not be found in poor men’s cottages;
The poisoned cup is served in cups of gold.
(Thyestes, Act 3)

(Words which resonate with Seneca’s experiences in the fraught court of the emperor Nero.) In the final act, just before Atreus reveals to Thyestes what he’s done, Thyestes feels a powerful, world-shaking sense of doom, very reminiscent of the same premonition characters experience in Shakespeare’s tragedies:

The table rocked, the floor is shaking.
The torches’ light sinks low; the sky itself
Hangs dull and heavy, seeming to be lost
Between the daylight and the dark. And why –
The ceiling of the heavens seems to shake
With violent convulsions – more and more!
The murk grows darker than the deepest darkness,
Night is engulfed in night; all stars have fled!
(Thyestes, Act 5)

Once the deed has been revealed, here’s the Chorus reciting a welter of classical precedents in an effort to capture the enormity of the event:

Are the Giants escaped from their prison and threatening war?
Has tortured Tityos found strength in his breast again to renew his old aggression?
Or has Typhoeus stretched his muscles to throw off his mountain burden?
Is Ossa to be piled on Pelion again
To build a bridge for the Phlegrean Giants’ assault?
Is all the order of the universe plunged into chaos?
(Chorus, Act 4)

These are all formulae or stock ingredients, which are repeated in all the other plays, and were to be enthusiastically taken up by the Elizabethan playwrights striving for sensational effects in the 1590s and early 1600s.

2. Phaedra

Background

Theseus was a typical Greek ‘hero’ i.e. an appalling human being, guilty of countless crimes, infidelities, murders and rapes. But the play isn’t about him, it’s about his second wife and his son. In his first marriage Theseus married the Amazon warrior Antiope, also known as Hippolyta, who bore him a son, Hippolytus. This Hippolytus grew up despising love, refusing to worship at the temples of Venus. He preferred Diana and the joys of the hunt. During this time, Theseus divorced his first wife and married Phaedra, daughter of Minos, king of Crete (following his adventure on Crete where he slew the Minotaur).

Now, Hyppolitus had grown to be a handsome young man and Phaedra was a mature woman when Theseus left his kingdom for a while to help his friend Peirithous rescue Persephone from the underworld. During his absence, the goddess of love, Venus, determined to take her revenge on Hippolytus for spurning her worship, inflamed his stepmother, Phaedra’s, heart with insatiable desire for the handsome young man.

Prelude (Hippolytus)

Hippolytus soliloquises on the joys of the hunt, delivering a long list of Greek hunting locations to his companions. It not only reveals Hippolytus’s character but impresses the audience with Seneca’s detailed and scholarly knowledge of Greek geography.

Act 1 (Phaedra and the nurse)

Phaedra soliloquy in which she laments that Theseus has gone off to the underworld, abandoning her in a place she has never liked, exiled from her beloved Crete. She wonders that she has recently become obsessed with the hunt.

(Her mother was Pasiphae, wife of King Minos who notoriously allowed herself to be impregnated by a bull, giving birth to the Minotaur. More relevant, though, is that Pasiphae was a daughter of Phoebus the sun god, and Venus the goddess of love has a long-running feud with him. Which explains why Venus is also against Phaedra.)

It is the nurse who makes explicit the fact that Phaedra has fallen in love with her stepson. Phaedra says her infatuation is driving her so mad she wants to kill herself.

Unreason reigns
Supreme, a potent god commands my heart,
The invincible winged god, who rules all earth,
Who strikes and scorches Jove with his fierce flame…

Interestingly, the nurse insists that all this talk of Venus and Eros is rubbish. There is no little god with a bow and arrow fluttering about in the sky. Instead it is the corruption of the times: ‘Too much contentment and prosperity and self-indulgence’ lead to new desires. In fact she states the Stoic theme that the simple life is best and luxury leads to decadence.

Then the Chorus delivers a long impressive hymn to the power of Eros or Love, as demonstrated by mating behaviour throughout the animal kingdom. As a Darwinian materialist I, of course, agree that the urge to mate and reproduce is the primary function of all life forms, including humans.

Act 2

The nurse describes to the Chorus Phaedra’s ever more miserably lovelorn state, pale face, tearful eyes etc. We are shown Phaedra in her boudoir angrily bossing her attendants about, despising her traditional dresses and jewellery, wanting to wear the outfit of a hunting queen and roam through the woods after her beloved.

Enter Hippolytus. The nurse tells him to stop hunting so hard, relax, find love, enjoy his youth. She counsels him to reproduce; if all young men were like him, humanity would cease to exist. Hippolytus replies not really to her points, instead declaring that he prefers simple rustic rural life in its honest simplicity to the deceit of courts and the city, mob rule, envy etc – turns into an extended description of that old chestnut, the sweet and innocent life of the age of Saturn, before cities or ships or agriculture, before war itself. Illogically this long speech ends with a swerve into his hatred of women, who he blames for all conflict and wars, and explains why he shuns women like the plague.

Enter Phaedra and metaphorically falls at Hippolytus’s feet, swearing she will be his slave and do anything for him. He mistakes, thinking she is upset because of the long absence of her husband, his father, Theseus in the underworld. He tries to reassure her, while Phaedra cannot contain her made infatuation:

Madness is in my heart;
It is consumed by love, a wild fire raging
Secretly in my body in my blood,
Like flames that lick across a roof of timber.

Phaedra describes how beautiful Theseus was as a young man when he came to Crete to kill the Minotaur and sue King Minos for the hand of his daughter, Ariadne. But all this leads up to Phaedra kneeling in front of Hippolytus and declaring her love for him. Hippolytus responds with end-of-the-world bombast:

For what cause shall the sky be rent with thunder
If no cloud dims it now? Let ruin wreck
The firmament, and black night hide the day!
Let stars run back and all their courses turn
Into confusion!..
Ruler of gods in heaven and men on earth,
Why is thy hand not armed, will not thy torch
Of triple fire set all the world ablaze?
Hurl against me thy thunderbolt, thy spear,
And let me be consumed in instant fire.

He rebuffs her. She throws herself into his arms, swearing to follow him everywhere. He draws his sword. Yes! She begs to be killed and put out of her misery. He realises it will defile his sword and all the oceans will not be able to clean it. (A very common trope in tragedy, originating with the Greeks, repeated in, for example, Macbeth, one thousand five hundred and fifty years later.)

Phaedra faints, Hippolytus flees. The nurse steps forward to comment and make the suggestion that, now Phaedra’s criminal love is revealed and Hippolytus has rejected her, to deflect blame she ought to accuse him of propositioning her. She yells ‘Help! Rape!’ as the Chorus enters, representing ‘the people’, showing them the sword Hippolytus dropped in his flight and the Queen, lying distraught on the ground, her hair all dishevelled.

The Chorus apparently ignores the cries of the nurse and instead proceeds with a 3-page hymn to Hippolytus’s matchless male beauty.

Act 3

Weirdly, act 3 opens with the self-same Chorus only now summarising the situation i.e. the queen intends to pursue her utterly false claim of rape against Hippolytus. But the Chorus hasn’t got far before who do we see arriving but Theseus, the mature hero, who describes how he has been in the underworld for four long years, only able to return because Hercules rescued him. But what is all this weeping and lamentation he hears?

The nurse explains her wife is distraught and some kind of curtain is lifted or something removed to reveal an ‘inner scene’ where we see Phaedra holding a sword as if to kill herself. Theseus interrogates Phaedra who refuses to explain. So – in the kind of casual mention of hyper violence to servants and slaves which always disturbs me – Theseus says he’ll have the nurse bound and scourged and chained and whipped till she spills the beans.

But before he can do this, Phaedra says Hippolytus tried to rape her, saying this is his sword which he left in his flight. Theseus now delivers the ‘Great gods, what infamy is this!’ type speech. Interestingly, he accuses Hippolytus not only of the obvious things, but accuses him of hypocrisy in his ‘affectation of old time-honoured ways’ i.e. Seneca has expanded Hippolytus’s traditional character of hunter to include this extra dimension of him being a proponent of the whole back-to-the-ways-of-our-ancestors movement, a view Seneca himself propounds in the Letters to Lucilius.

Theseus accuses Hippolytus of being the worst kind of hypocrite, in language which reminds me of Hamlet berating his uncle Claudius, then vows to track him down wherever he flees. He tells us that the god Neptune granted him three wishes, and now he invokes this promise, demanding that Hippolytus never sees another dawn.

The Chorus steps in to lament why the king of the gods never intervenes to ensure justice, why men’s affairs seem governed by blind fate, why the evil triumph and the good are punished.

Act 4

Enter the messenger with stock tears and reluctance to tell what he has seen. Theseus commands him and so the messenger describes the death of Hippolytus. The youth fled, jumped into his chariot, and whipped the horses off at great speed but that is when a strange enormous storm arose at sea, vast waves attacking the land, and giving birth to a monster, a bull-shaped thing coloured green of the sea with fiery red eyes. This thing proceeds to terrify Hippolytus’s horses which run wild, throwing him from the chariot but tangling his arms and legs in the traces, so that he is dragged at speed over the clifftop’s ragged rocks and flayed alive, his body disintegrating into pieces until he collided with a fallen tree trunk and was transfixed in the groin. Theseus laments that his wish has been so violently fulfilled.

The Chorus repeats the idea which I’m coming to see as central to the play, less about love or lust etc but the safeness of the humble life, not exposed to the decadent living, random lusts and shocking violence associated with the rich.

Peace and obscurity make most content,
In lowly homes old age sleeps easily…
For Jupiter is on his guard
And strikes whatever comes too near the sky.
The thunder rumbles round his throne,
But no great harm can come to common folk
Who dwell in modest homes.

If you think about this for a moment, you’ll realise it’s bullshit. Poor people living in lowly homes often have terrible lives, scarred by poverty, ignorance and, of course, the random violence of their superiors who might, for example, decide to start a civil war and devastate the homes and livelihoods of ‘common folk’ in entire regions. Think of Julius Caesar laying waste entire regions of Gaul, burning cities to the ground and selling their entire populations into slavery. It’s the kind of patronising crap rich people tell themselves to convince themselves that they, the filthy rich, living in the lap of luxury, eating at gluttonous banquets, waited on hand and foot by literally hundreds of slaves, and filling their day with sexual perversions, that they are the ones who have it rough.

Act 5

Barely has Theseus heard all from the messenger than Phaedra enters, wailing and wielding the sword. She begins her lament as the ruined corpse of Hippolytus is brought onstage and continues, lamenting his death, berating her treachery and falsehood, confessing to Theseus that Hippolytus was totally innocent, then stabbing herself to death.

Theseus then laments a) was it for this that he was allowed to escape from hell, into a hell of his own devising? And then lists all the ingenious punishments he saw in hell and says none of them are adequate for him.

The Chorus intervenes to advise that they honour and bury the body first and then, very gruesomely, specifically directs Theseus in placing the left hand here and the right hand over here, and so on, as they assemble his body parts, a ghoulish jigsaw.

In the final lines, Theseus orders his staff to a) go scour the landscape to find the last missing bits of Hippolytus and b) and as for the wicked Phaedra:

let a deep pit of earth conceal
And soil lie heavy on her cursed head.

3. The Trojan Women

Background

The Trojan War has ended. Troy has fallen. Outside the smouldering ruins of the city huddle the surviving royal women, rounded up by the victorious Greeks and awaiting their fate. The leading women are Hecuba, widow of King Priam, and Andromache, widow of the great Trojan warrior, Hector.

Act 1

Hecuba opens the play with a long lament about the fall of Troy, symbol of the uncertainty on which all pomp and power is based. She interacts with the Chorus of Trojan women. She makes them unbind their hair and loosen their tunics to expose their bare breasts which they then proceed to beat in lament for Hector, wall of Troy, and Priam its murdered king. But at least they are at peace now and will never be led as slaves to foreign lands.

Happy is Priam, happy every man
That has died in battle
And taken with him his life’s fulfilment.

(The literal baring and beating of their own breasts occurs in several of the plays. Was it performed literally in ancient times? Women mourning in ancient times were meant to not only beat their bare breasts but scratch their faces till they bled. If taken literally, surely this would be as difficult to perform persuasively onstage as a sword fight.)

Act 2

The Chorus wonders why the Greeks are delaying. Talthybius describes the momentous appearance of the ghost of Achilles, demanding the sacrifice he was promised before the fleet can sail. A prime slab of Senecan bombast:

A rift appeared,
Caves yawned, hell gaped, earth parted and revealed
A way from worlds below to worlds above.
His tomb was burst asunder and there stood
The living ghost of the Thessalian leader…

Pyrrhus, son of dead Achilles, takes up the case for his father, first listing his great victories before he even came to Troy, then insisting the Greeks fulfil their vow and make a human sacrifice at his tomb. Agamemnon sharply refuses, saying he regrets the blood and cruelty of the night of the sack of Troy but it was sort of justified by bloodlust. But now in the cold light of day, sacrifice a human being? No. This dialogue turns really bitter as the two Greeks insult each other, accusing each other of cowardice and crimes.

Agamemnon calls for Calchas the soothsayer. Enter Calchas who announces that the gods demand two sacrifices: a young woman dressed as a bride must be sacrificed on Achilles’ tomb; and Priam’s grandson must be thrown from the battlements of Troy. Then the Greek fleet can sail.

The Chorus delivers quite a profound speech about death: is there anything afterwards, does the spirit live on, or is this all? It concludes:

There is nothing after death; and death is nothing –
Only the finishing post of life’s short race.

Therefore, ambition give up your hopes, anxiety give up your fears. (This is the third play in which, contrary to Watling’s comments in the introduction, we find Seneca’s characters delivering very clearly Stoic beliefs, entirely in line with Seneca the philosopher.)

Act 3

Andromache berates the Trojan women for only just learning grief, whereas for her Troy fell and the world ended when her husband, Hector, was killed. Now she only resists the death she wants to protect their son, Astyanax. An Elder performs the function of the nurse in other plays i.e. asks questions and is a sounding board for Andromache’s thoughts. She tells how the ghost of Hector came to her in a dream warning her to hide their son. Now she has come to the tomb of her husband and pushes the boy to go inside it (through gates) and hide, which he does without a word.

Then the Elder warns that Ulysses approaches. Ulysses announces he has been drawn by lot to ask Andromache for her son. While the son of Hector lives no Greek can rest, knowing he will grow up to restore Troy and relaunch the war. Andromache pretends her son was stolen from her during the sack of the city and laments his whereabouts and fate. Ulysses sees through her lies and threatens her with torture. Andromache welcomes torture and death. Ulysses understands her mother love and says it is love of his son, Telemachus, which motivates him.

At which point Andromache, to the accompaniment of fierce oaths, makes the ironic lie that her son right now is entombed with the dead (he, as we saw, is hiding in the tomb of Hector). Ulysses detects that Andromache is still anxious, pacing, muttering, as one who had lost everything would not. She is lying. He orders his men to tear down Hector’s tomb with the aim of scattering the ashes on the sea.

Andromache agonises over whether to surrender her son to save the ashes of her husband. She places herself before the tomb defying the soldiers to kill her first. Ulysses orders them on. She falls to her knees and clasps Ulysses’ legs and begs him to have mercy. She calls forth the boy, who comes from the tomb, she tells him to kneel before Ulysses.

Andromache ridicules the idea that this poor boy but himself could rebuild the walls of the ruined city. She begs Ulysses to let the boy become his slave. But Ulysses ducks responsibility, saying it is not his decision but Calchas’s.

Andromache despises him, but Ulysses says time is marching on, the ships have weighed anchor. He allows her a moment to lament her son and Andromache gives a page-long speech describing Astyanax growing to manhood and being a wise and noble king, which will not now happen. Andromache bids him go with the Greeks, but the boy clings on to his mother and doesn’t want to leave, but Andromache says there is no choice and bids him take a message from her to his father. Ulysses, bored of all this yap, commands his soldiers to take him away.

The Chorus of Trojan women pulls back, as it were, from this immediate scene, to consider the general problem, what will become of them, where will they be sent, whose slaves will they become?

Act 4

Helen laments that she has been ordered by the victorious Greeks to lie to Priam’s daughter Polyxena, and persuade her she is to be married to Pyrrhus. It is, of course, a lie, she is going to be sacrificed, but Helen dutifully tells her to rejoice and dress as a bride. Andromache, hearing all this, is filled with disgust that anyone can think of rejoicing at this disastrous time, and at the unremitting evil Helen represents, ‘bringer of doom, disaster and destruction’.

Helen replies to this attack, saying she had no say in the matter, was handed over like an object won in a competition, has endured 10 years of exile, and is now hated by all sides. Andromache knows Helen is telling lies and orders her to tell the truth. Herself weeping, Helen comes clean and says Polyxena is to be sacrificed, burned, and her ashes scattered over Achilles’ tomb.

Andromache is shocked that Polyxena takes the news that she is about to die with alacrity and enthusiastically changes clothes, braids her hair etc. It means exit from this misery and avoiding a lifetime of slavery. Not so happy is her mother, Hecuba, who laments.

Now Helen tells the Trojan women have been parcelled out to, Andromache to Pyrrhus, Hecuba to Ulysses, Cassandra to Agamemnon. Hecuba rains down curses on Ulysses, hoping that storm and sea will plague his return to Ithaca. And, as Pyrrhus appears, she extends her curse of storms and shipwreck to the entire Greek fleet.

The Chorus of Trojan women point out there is comfort in numbers, it is easier to mourn or suffer with colleagues, and describes how it will feel to be rounded up into the ships and sail away and slowly lose sight of their homeland, the smoke rising from their ruined city, Mount Ida, all fading over the horizon.

Act 5

The messenger arrives and announces the boy has been flung from the tower, the girl has met her death. The women ask for a detailed account, which he gives them. Both died with tremendous bravery, shaming the Greeks.

The last word goes to Hecuba who laments that death has come to everyone in her family, but will not come to her, to ease her suffering.

Thoughts

  1. The supernatural element of Achilles’ ghost rising up from the underworld is very unlike the chaste, restrained style of Euripides’ tragedy on the same subject. it feels closer in style to the Middle Ages or Gothic horror.
  2. The choral ode in act 2 persuasively argues that there is nothing after death, death is the end, our minds expire with our bodies – which is flatly contradicted by everything else in the play, including Achilles’ miraculous appearance, the ghost of Hector, and so on.
  3. The other plays feature a unified chronological plot. The Trojan Women is interesting because it has what feels like two plots, featuring two women (Hecuba and Andromache) running in parallel, though linking up at places. Its emphasis on the suffering of women reminds me of Ovid’s Heroides. It’s my favourite.

4. Oedipus

Background

The most famous Greek myth. A soothsayer tells Oedipus’s parents, Laius and Jocasta, the rulers of Thebes, that their unborn son will kill his father and sleep with his mother. Horrified, the royal couple deliver the baby, but then expose him in the country. To avoid the prophecy coming true they have the baby’s ankles pierced and joined together with a strap. (This caused the child’s feet to swell up and gave rise to Oedipus’ name, which literally means ‘swollen foot’.)

A peasant finds him and takes him to the king of the neighbouring realm, Polybus of Corinth who, being childless, considers him a providential gift from the gods and adopts him. As Oedipus grows to be strong and virile, his peers taunt him that he can’t be the son of the mild and gentle Polybus. So he travels to Delphi where the oracle tells him he is fated to kill his father and sleep with his mother. Horrified, Oedipus vows never to return to Corinth. On the way back he gets into an argument in a narrow path with an old man driving a chariot and hits him so hard he accidentally kills him. On the same journey he comes across the half-human, half-animal sphinx who won’t let him pass unless he answers the riddle: What walks on 4 legs in the morning, 2 legs at noon, and 3 legs in the evening. Oedipus answers correctly that it is Man. He travels on to Thebes to discover that the entire city had been terrorised by the Sphinx but he has saved them all. Not only that, but news has come that old King Laius has been killed. As saviour of the city, Oedipus is offered the hand of the widowed queen and marries Jocasta and becomes the new king.

The play opens as a plague is ravaging Thebes. A sequence of events, and messengers bringing news, slowly reveal to Oedipus that he was never the natural son of King Polybus, that he was adopted, that his true parents were Laius and Jocasta and then…that the old man he killed in the fight in the road was Laius and…he has been sleeping with Jocasta, his own mother, for years. At which point a) Jocasta hangs herself and b) Oedipus blinds himself.

Act 1

Oedipus outlines the situation i.e. he is king at Thebes, the city is stricken with plague which is striking down everyone but himself, he has sent to the oracle at Delphi which has sent back the horrifying prediction that he will kill his father and sleep with his mother. He is pleased he fled his homeland and his father Polybus, but feels a terrible sense of dread.

I see
Disaster everywhere, I doubt myself.
Fate is preparing, even while I speak,
Some blow for me.

Of course the blight of the plague gives Seneca scope for some typical hyperbole, ‘the murk of hell has swallowed up the heavenly citadels’ and so on. The description of the plague goes on at length, describing people too sick to bury the dead and so on, reminding me of the vivid description of the plague which ends Lucretius’s long poem De Rerum Natura, premonitory of Albert Camus’s great novel about a 20th century plague. Oedipus says maybe he brought the bad luck, maybe must leave the city.

His queen (and unbeknown to him, his mother) tells him a true king grasps misfortune with a steady hand.

Oedipus describes his encounter with the Sphinx who is made to sound a hellish beast surrounded by the bones of those who failed her riddle. Well, he triumphed over her but now seems to have himself brought the plague to Thebes.

The Chorus is made up of Theban elders. It gives a 4-page-long, vivid description of the plague, how it first struck animals then moved to humans. With characteristic bombast it then shrilly describes:

Out of the depths of Erebus their prison
The Furies have rushed upon us with the fire of hell.
Phlegethon, river of fire, has burst its banks,
The River of Hades is mingled with the River of Cadmus.

The act ends as Oedipus sees Creon, Jocasta’s brother, arriving. He has been to the oracle.

Act 2

Creon described to Oedipus the mood of horror at the oracle, till a superhuman voice declared that only when the murderer of Laius is driven out will Thebes know peace. Oedipus then makes one of those ironic vows, vowing to all the gods that the murderer of Laius will never know rest but live in permanent exile, a wandering nomad, and find no pardon – ignorant of the fact he is cursing himself.

On a more mundane note Oedipus now asks Creon how Laius met his death. He was attacked and murdered at a crossroads out in the countryside, says Creon.

Enter the old blind prophet Tiresias, led by his daughter, Manto. He tells Oedipus he can interpret the situation through a sacrifice, so a bull and heifer are brought in and the sacrificial flame rises and parts in two parts which fight each other.

[This is a classic example of the way these plays would be hard to stage but work very well when read, or read aloud, or broadcast. The getting onstage of the animal, its execution and especially the behaviour of the flame would be impossible to create onstage but work pretty well when read out.]

Manto describes the strange behaviour of the flame which Tiresias interprets as the gods themselves being ashamed of the truth. Tiresias asks how the animals behaved when sacrificed and Manto tells him the heifer submitted but the bull shied and defied the blows. The heifer bled freely but the bull’s blood not at all, while dark blood poured from its eyes and mouth. When they examined the entrails, they were in bad shape, the heart was shrunk, the veins were livid, part of the lungs was missing, the liver was putrid. Far, far worse, the virgin heifer turned out to be pregnant and the deformed life in her stirred. The fire on the altar roared, the hearth quaked etc.

Oedipus begs to know what this all means, but Tiresias pushes the play deep into Gothic territory by saying they will have to perform a magic rite to call the soul of the dead king himself up from hell to tell them. Oedipus must not attend, so he nominates Creon to go in his place.

Incongruously, oddly, the Chorus sing a sustained hymn to the Bacchus, god of the vine, listing his adventures and achievements – notably the occasion when he scared pirates who had captured him into jumping overboard and being changed into dolphins, and the time he rescued Ariadne from Naxos and proceeded to marry her.

Act 3

Creon enters. Oedipus asks what he saw at the ceremony. Creon is so terrified he repeatedly refuses to speak until Oedipus forces him. Then Creon gives a terrific description of the dark and ill-fated glade where they took Tiresias and dug a ditch and burned animal sacrifices and chanted evil spells and a great chasm opened up and hordes of the dead appeared before them. Last of all came the reluctant figure of Laius, still dishevelled and bloody, who proceeds to give a long speech saying the plague on Thebes is due to the current king, who killed his father and has slept with his mother and had children by her. Only when he is cast out as an unclean thing will Thebes be cured.

Oedipus is appalled but refuses to believe it: after all, his father Polybus lives on at Corinth and he’s never laid a finger on his mother, Merope. Oedipus refuses to believe it and says Creon is conspiring with Tiresias to seize the crown. Creon, for his part, advises Oedipus to abdicate now, to step down to a humbler position before he is pushed. They proceed to have a page of dialogue which turns into a debate about whether a subject should stand up to the king, Oedipus dismissing these as typical arguments of the revolutionary.

The Chorus gives a potted history of the land of Thebes, and the wider region of Boeotia, populated by Cadmus in search of his abducted sister Europa, of the many monsters which have been spawned in this region, with a final mention of the myth of Actaeon, turned into a stag and ripped apart by his own hunting dogs.

Act 4

Oedipus is confused, he asks Jocasta how Laius died and is told he was struck down by a young man when travelling with his entourage at a place where three roads meet. It jogs a faint memory in Oedipus’s mind but then a messenger comes to interrupt his attempts to remember with news that his ‘father’, King Polybus of Corinth, has passed away peacefully in his sleep.

The old man/messenger requests him to come to Corinth to attend the dead king’s funeral, but Oedipus refuses, saying he is afraid of being alone in the company of his mother. The old man reassures him that Meropa was not his real mother and proceeds to tell the full story of how he, the old man, was given Oedipus as a baby, his ankles bound together with a metal pin. ‘Who by?’ Oedipus asks. ‘The keeper of the royal flocks,’ the man replies. ‘Can he remember his name?’ Oedipus asks. No, but he might remember the face. So Oedipus orders his men to assemble all the royal shepherds.

The old man warns Oedipus to stop probing while he still has time, but Oedipus insists he has nothing to fear and the truth will set him free. Poor dupe of fate.

Enter Phorbas, head of Thebes’s royal flocks. He begins to remember the old man. He confirms that he handed the old man a baby but doubts if it can have lived because its ankles were pierced through with an iron bolt and infection had spread.

Who was the baby, Oedipus demands. Phorbas refuses to say so Oedipus says he will order hot coals to torture him with. Phorbas replies with one line: ‘Your wife was that child’s mother.’

With that one line the truth comes flooding in on Oedipus. He is not Polybus and Meropa’s child; they adopted him; he is the child of Laius who he killed at the crossroads and of…Jocasta, the woman he has married and had children with. Oedipus is, understandably, distraught, and expresses it with full Senecan hyperbole:

Earth, be opened!
Ruler of darkness, hide in deepest hell
This monstrous travesty of procreation!

The Chorus continues its very tangential relationship with the story, not commenting on this amazing revelation at all, but instead wishing its ship of life was riding on milder waters to a gentler wind. And then goes off at a real tangent, briefly describing the story of Daedalus and Icarus to show that living in moderation, the golden mean, is best.

Act 5

The Chorus sees a messenger approaching. Never good news these messengers, and this one is no exception. He describes in great detail how distraught Oedipus went into the palace, grabbed a sword and made a great speech about killing himself, but then realised it wasn’t punishment enough, was too quick and easy. Something was demanded to placate the gods and end the curse and the plague, more like a living death, where he would die again and again every day. Then it comes to him to blind himself and the messenger gives a very gory description of Oedipus plucking his own eyes out.

The Chorus gives a brief didactic explanation that Fate is unchangeable, one iron chain of endless causes and consequences. No man can escape it.

Enter Oedipus blinded, freed from the light of the accusing sun.

The Chorus describes Jocasta coming onstage, distraught, uncertain whether to address her son and husband.

Jocasta addresses Oedipus who is horrified and says they must never speak, never be in the same country together. Jocasta seizes his sword and, after some debate exactly where to stab herself, stabs herself in her womb, seat of all her sinfulness, and falls dead.

In his final soliloquy Oedipus says he has expiated his sin and now will set out on his wanderings. He promises the poor suffering people of Thebes that he will take with him the capitalised allegorised figures of infliction and free them at last. What better companions and tormentors could he hope for on his endless wanderings and punishments.

Moral of the story

Even if you’re a childless couple, desperate for a baby, do not accept the gift of a little baby boy whose ankles are pierced together by an iron bar!

*************

Big ideas

When I was a boy reading these Penguin introductions, it was often not specific criticism of specific aspects of the play which stuck with me, but when the scholars and editors made throwaway generalisations which in a flash helped me make sense of an entire genre or period of history.

Thus, in among his detailed critique of specific plays or aspects, Watling offers three big, memorable ideas about Seneca’s influence on English Renaissance literature.

1. One is that Seneca is often blamed for Elizabethan and Jacobean playwrights’ addiction to ghosts, ghosts of gruesomely murdered figures who return to the land of the living to trigger the action of the plot (p.28). The ghost of the dead Spanish officer Andrea appears at the start of the archetypal Elizabethan revenge tragedy, Thomas Kyd’s The Spanish Tragedy, and ghosts are important in Shakespeare’s Macbeth and Julius Caesar and central to the plot of his greatest play, Hamlet. In fact, Watling refutes this by pointing out there are only two ghosts in Seneca’s oeuvre, Tantalus in Thyestes and Thyestes in Agamemnon.

2. The other is the simple but illuminating comment that:

The language of Elizabethan drama would not have reached its height of poetic eloquence without the infusion of the classical voice – the Ovidian mythology and the Senecan rhetoric. (p.32)

Aha, Ovid and Seneca – so that was their influence and how they fit together to flow through all Elizabethan drama: Ovid for mythological stories, with their bucolic settings, flowers and curlicues; Seneca for accusing ghosts, characters howling for revenge and invoking the shadows of Erebus and darkest night.

3. There’s a third insight, not so striking as the first two, maybe, and this is that, despite the best efforts of scholars and academically-minded authors like Philip Sidney or Ben Jonson to import the so-called Dramatic Unities and impose them on contemporary drama, they failed; they failed to dent the English preference for ‘straggling narrative plays‘ which cheerfully ignore the cardinal unities of time or place or even action (p.35).

In Watling’s words 1) Senecan rhetoric of extreme emotions was grafted onto 2) plots which lacked Senecan focus and concision, to create a ‘fusion of classical uniformity with romantic multiformity in the Elizabethan theatre.’ (p.37).

In the greatest Elizabethan plays, the theme, the form and the language may have crystallised into an impressive whole:

but yet not so perfect as to tidy up all the loose ends or exclude the superfluities and irrelevances which make the Elizabethan drama of life a different thing from the Roman sculptured monument of death. (p.38)

Messy, mongrel literature has always been our style.


Credit

E.F. Watling’s translation of Four Tragedies and Octavia was published by Penguin Books in 1966.

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