Abstract
Hardy’s evolving paradigms of social change indicate a growing preoccupation with the latent tragedy within his protagonists’ lives. This tragic quality was, of course, always inherent in his writing. The ‘small bird that was being killed by an owl in the adjoining wood, whose cry passed into the silence without mingling with it’, and the duplicity of Fancy Day’s ‘secret she would never tell’ in Under the Greenwood Tree (pp. 166, 208) are subdued but telling prefigurations of the symbolism of trapped animals in Tess or the artful wiles of Arabella Donn and their consequence in Jude. But as Hardy’s instinctive recognition of his most powerfully felt themes grew surer, so his emphasis upon the origins of tragedy shifted. Hardy’s three definitions of tragedy in the Life all posit a fundamental incompatibility between a character and his environment, but this may result from one of many different tensions between the rival claims placed upon man by the forces of nature (including ‘human’ nature) and society: for man is both a natural and a social animal. Gradually, Hardy’s perception of a rift between the two influences grew clearer and starker. My purpose in this chapter is to identify and examine the methods which Hardy and Faulkner adopt to express the tragic ‘tendency of the age’1 encouraging man’s alienation, and to look at what are perhaps the two writers’ darkest novels.
I was, perhaps, after all, a paltry victim to the spirit of mental and social restlessness that makes so many unhappy in these days
(Jude the Obscure, p. 345)
I’m interested primarily in people, in man in conflict with himself, with his fellow man, or with his time and place, his environment
(Faulkner in the University, p. 19)
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Notes
A. O. J. Cockshutt, ‘Hardy’s Philosophy’, in The Genius of Thomas Hardy, ed. M. Drabble (London, 1976) p. 141.
He spoke again and again in later years of his essentially emotional and non-intellectual approach to life and his lack of any systematic philosophy, and in his early adult years his most persistent search seems to have been for philosophical formulations which answered to his own perceptions of the world, to his instinctive sense of the way things were’ (see Michael Millgate, Thomas Hardy: A Biography (Oxford, 1982) p. 132).
Owen Chadwick, The Victorian Church, 2 vols (London, 1966) vol. II, p. 34.
Both, after all, tended to be in favour of striving upward and onward’ (see J. W. Burrow, ‘Faith, Doubt and Unbelief’, in The Context of English Literature: The Victorians, ed. L. Lerner (London, 1978) p. 170).
‘As early as 1850 Herbert Spencer was happy to point out that the “purifying process” by which animals kill off the sickly, the malformed and the aged, was equally at work in human society: “The poverty of the incapable, the distresses that come upon the imprudent, the starvation of the idle, and those shoulderings aside of the weak by the strong, which leave so many ‘in shallows and in miseries’, are the decrees of a large, far-seeing benevolence”’ (see Walter E. Houghton, The Victorian Frame of Mind (New Haven, Conn., 1957) p. 209).
Houghton is quoting from Spencer’s Social Statics; or, the Conditions Essential to Human Happiness (London, 1851) p. 323.
Walter Allen, The English Novel (London, 1954 p. 246.
See Douglas Brown, Thomas Hardy (London, 1954) pp. 133–4.
It is here that the social values are dramatised in a very complex way and it is here that most of the problems of Hardy’s actual writing seem to arise’ (see Raymond Williams, The Country and the City (London, 1973) p. 243).
Merryn Williams, A Preface to Hardy (London, 1976) p. 120.
Michael Millgate, Thomas Hardy: His Career as a Novelist (London, 1971) p. 71.
See Kellow Chesney, The Victorian Underworld (London, 1972) p. 363 et seq.
Jean Stein, ‘William Faulkner: an Interview’, in William Faulkner: Three Decades of Criticism, ed. F. J. Hoffman and O. Vickery (East Lansing, Mich., 1951) pp. 79, 80–1.
Malcolm Cowley, ‘Introduction to The Portable Faulkner’; reprinted as The Essential Faulkner (London, 1967) p. xx.
Several critics allude to the relationship between Pylon and Absalom, Absalom!, for the two novels were written simultaneously: e.g. Michael Millgate, The Achievement of William Faulkner (London, 1966) p. 149;
David Minter, William Faulkner: His Life and Work (Baltimore, Md., 1980) pp. 147–50;
Judith Bryant Wittenberg, Faulkner: The Transfiguration of Biography (Lincoln, Nebr., 1979) pp. 130–40.
Letter to Malcolm Cowley (24 December 1945), The Faulkner-Cowley File, ed. Malcolm Cowley (New York, 1966) p. 74.
So I began to write, without much purpose, until I realised that to make it truly evocative it must be personal… to preserve my belief in the savor of the bread and salt’ (Joseph L. Blotner, Faulkner: A Biography (New York, 1974) pp. 531–2).
Hardy’s habitual shyness is immortalised in a wonderful anecdote recorded by Florence Hardy: see Robert Gittings, The Older Hardy (London, 1978) p. 205.
James B. Meriwether and Michael Millgate (eds), Lion in the Garden: Interviews with William Faulkner, 1926–62 (New York, 1968) p. 26.
For a useful commentary upon Faulkner’s view of the differences between the sexes, see Cleanth Brooks, William Faulkner: The Yoknapatawpha Country (New Haven, Conn., 1963) pp. 68, 107;
and also Linda Welshimer Wagner’s essay ‘Faulkner and (Southern) Women’, The South and Faulkner’s Yoknapatawpha, ed. Evans Harrington and Ann J. Abadie (Jackson, Miss., 1977) pp. 128–46.
John Faulkner, My Brother Bill (New York, 1963) p. 153.
See John B. Cullen, with Floyd C. Watkins, Old Times in the Faulkner Country (Chapel Hill, NC, 1961) pp. 3–4; Blotner, Faulkner: A Biography, pp. 120–40; Minter, Faulkner: His Life and Work, pp. 11–12.
The term ‘pioneer-ancestor’ I have taken from Edmond Volpe, A Reader’s Guide to William Faulkner (New York, 1964) p. 19; and cf. Wittenberg, Faulkner: Transfiguration of Biography, pp. 9–10.
Ilse Dusoir Lind, ‘Faulkner’s Women’, in The Maker and the Myth: Faulkner and Yoknapatawpha, 1977, ed. Evans Harrington and Ann J. Abadie (Jackson, Miss., 1978) p. 103.
John Barrell, The Idea of Landscape and the Sense of Place: An Approach to the Poetry of John Clare (Cambridge, 1972) pp. 184–7.
James Dickey, Deliverance (New York, 1970).
Robert Penn Warren, ‘William Faulkner’, from Robert Penn Warren, Selected Essays (New York, 1958) pp. 59–79.
For example, cf. the conclusions of Elizabeth Kerr, Yoknapatawpha 2nd edn, revised (New York, 1969) pp. 237–8,
and John Pilkington, The Heart of Yoknapatawpha (Jackson, Miss., 1981) pp. 296–7.
And cf. Lyall H. Powers’s Faulkner’s Yoknapatawpha Comedy (Ann Arbor, Mich., 1980), which argues that all of Faulkner’s novels can be read as a single ‘Saga’, chronicling the development of several Yoknapatawphan protagonists in a variety of guises, and marked by ‘a singleness of purpose’ and a consistency of expression in the development of…themes’ (p. 254; and see particularly pp. 253–61).
W. J. Cash, The Mind of the South (New York, 1941) p. 338.
Faulkner remarks in a note of about 1931 that ‘So far I have not bothered much about chronology, which, if I am ever collected, I shall have to do’ (James B. Meriwether, The Literary Career of William Faulkner: A Bibliographical Study (Princeton, NJ, 1961) p. 41.
David Oberbey, ‘In the Shadows’, in Movies of the Forties, ed. Ann Lloyd (London, 1982) pp. 141–3.
Sanctuary’s reiterated motif of the black people’s songs outside the jail seems especially significant, firstly in view of the traditional role of black American music as an agent of racial solidarity, resistance and catharsis in the face of suffering, especially gospel music (see Frederick Douglass, Narrative of the Life of Frederick Douglass: An American Slave (Boston, Mass. 1845; reprinted Cambridge, Mass., 1900) pp. 36–8;
Paul Oliver, The Story of the Blues (London, 1969) pp. 6–10;
Conversation with the Blues (London, 1965) pp. 1–2.
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Rabbetts, J. (1989). ‘A full look at the worst’. In: From Hardy to Faulkner. Palgrave Macmillan, London. https://doi.org/10.1007/978-1-349-19765-1_3
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