The Rainbow, D. H. Lawrence [books for new readers .txt] 📗

to dry the wet wheat, and set the young ears of corn wheeling freshly round about; it was enough that they helped the cow in labour, or ferreted the rats from under the barn, or broke the back of a rabbit with a sharp knock of the hand. So much warmth and generating and pain and death did they know in their blood, earth and sky and beast and green plants, so much exchange and interchange they had with these, that they lived full and surcharged, their senses full fed, their faces always turned to the heat of the blood, staring into the sun, dazed with looking towards the source of generation, unable to turn round.

But the woman wanted another form of life than this, something that was not blood-intimacy. Her house faced out from the farm-buildings and fields, looked out to the road and the village with church and Hall and the world beyond. She stood to see the far-off world of cities and governments and the active scope of man, the magic land to her, where secrets were made known and desires fulfilled. She faced outwards to where men moved dominant and creative, having turned their back on the pulsing heat of creation, and with this behind them, were set out to discover what was beyond, to enlarge their own scope and range and freedom; whereas the Brangwen men faced inwards to the teeming life of creation, which poured unresolved into their veins.

Looking out, as she must, from the front of her house towards the activity of man in the world at large, whilst her husband looked out to the back at sky and harvest and beast and land, she strained her eyes to see what man had done in fighting outwards to knowledge, she strained to hear how he uttered himself in his conquest, her deepest desire hung on the battle that she heard, far off, being waged on the edge of the unknown. She also wanted to know, and to be of the fighting host.

At home, even so near as Cossethay, was the vicar, who spoke the other, magic language, and had the other, finer bearing, both of which she could perceive, but could never attain to. The vicar moved in worlds beyond where her own menfolk existed. Did she not know her own menfolk: fresh, slow, full-built men, masterful enough, but easy, native to the earth, lacking outwardness and range of motion. Whereas the vicar, dark and dry and small beside her husband, had yet a quickness and a range of being that made Brangwen, in his large geniality, seem dull and local. She knew her husband. But in the vicar’s nature was that which passed beyond her knowledge. As Brangwen had power over the cattle so the vicar had power over her husband. What was it in the vicar, that raised him above the common men as man is raised above the beast? She craved to know. She craved to achieve this higher being, if not in herself, then in her children. That which makes a man strong even if he be little and frail in body, just as any man is little and frail beside a bull, and yet stronger than the bull, what was it? It was not money nor power nor position. What power had the vicar over Tom Brangwen⁠—none. Yet strip them and set them on a desert island, and the vicar was the master. His soul was master of the other man’s. And why⁠—why? She decided it was a question of knowledge.

The curate was poor enough, and not very efficacious as a man, either, yet he took rank with those others, the superior. She watched his children being born, she saw them running as tiny things beside their mother. And already they were separate from her own children, distinct. Why were her own children marked below the others? Why should the curate’s children inevitably take precedence over her children, why should dominance be given them from the start? It was not money, nor even class. It was education and experience, she decided.

It was this, this education, this higher form of being, that the mother wished to give to her children, so that they too could live the supreme life on earth. For her children, at least the children of her heart, had the complete nature that should take place in equality with the living, vital people in the land, not be left behind obscure among the labourers. Why must they remain obscured and stifled all their lives, why should they suffer from lack of freedom to move? How should they learn the entry into the finer, more vivid circle of life?

Her imagination was fired by the squire’s lady at Shelly Hall, who came to church at Cossethay with her little children, girls in tidy capes of beaver fur, and smart little hats, herself like a winter rose, so fair and delicate. So fair, so fine in mould, so luminous, what was it that Mrs. Hardy felt which she, Mrs. Brangwen, did not feel? How was Mrs. Hardy’s nature different from that of the common women of Cossethay, in what was it beyond them? All the women of Cossethay talked eagerly about Mrs. Hardy, of her husband, her children, her guests, her dress, of her servants and her housekeeping. The lady of the Hall was the living dream of their lives, her life was the epic that inspired their lives. In her they lived imaginatively, and in gossiping of her husband who drank, of her scandalous brother, of Lord William Bentley her friend, member of Parliament for the division, they had their own Odyssey enacting itself, Penelope and Ulysses before them, and Circe and the swine and the endless web.

So the women of the village were fortunate. They saw themselves in the lady of the manor, each of them lived her own fulfilment of the life of Mrs. Hardy. And the Brangwen wife of the Marsh aspired beyond herself, towards the further life of the