Abstract
Directly related to images based on Hardy’s knowledge of and interest in church architecture is his frequent use of motifs deriving from another external aspect of the tradition of Christianity — the music and ritual of the Christian Church. Temperamentally passive and conservative, always ready to return to the memories of his childhood and youth, and throughout his career trying to recapture in his works the moods and feelings of the past, Hardy always remained deeply attached not only to the traditional music of the Church of England, its hymns, psalms, and carols, but also to the entire external aspect of High Christian worship, with its theatricality, solemnity, and imaginative richness. It was indeed principally this sense of emotional bond with the Anglican liturgical tradition, which he got to know and admire as a young man, that prevented him from breaking away from the Church altogether and that led him, towards the end of his life, to recognise the role of Christianity as the institutional guardian of basic human values against the often cruel and thoughtless reality of the world.
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Notes to Chapter3: Religion as Spectacle: Hardy and Christian Ritual
9. Cf. N. Brady and N. Tate, A New Version of the Psalms of David, Fitted to the Tunes Used in Churches (Cambridge: Cambridge University Press, 1858 (Hardy’s copy, Dorset County Museum, Dorchester)); and R. Gittings, Young Thomas Hardy (London: Heinemann, 1975), pp. 48–9 (Gittings is wrong to associate ‘Shirland’ with Psalm 23 rather than 25).
31. H. F. Whitley, letter to H. Bliss, 8 March 1928, in J. O. Bailey, The Poetry of Thomas Hardy (Chapel Hill, NC: University of North Carolina Press, 1970), p. 434.
35. Cf. F. E. Hardy, letter to S.C. Cockerell, 17 December 1922, in V. Meynell (ed.), Friends of a Lifetime: Letters to Sydney Carlisle Cockerell (London: Cape, 1940), p. 309.
36. Cf. C. J. Weber, Hardy Music at Colby: A Check-List Compiled with an Introduction (Waterville, Maine: Colby College Library, 1945), pp. 8–9.
41. Characteristically, the stress on the traditional nature of religious belief as part of the broader heritage of rural culture becomes, in Hardy’s revisions, gradually more and more pronounced as the novel develops – the first edition (1872) describes the hymn as ‘embodying Christianity in words peculiarly befitting the simple and honest hearts of the quaint characters who sang them so earnestly’, while the 1896 text, basically the same as the final 1912 version quoted above, significantly omits the word ‘quaint’. Cf. also I. Howe, Thomas Hardy, Masters of World Literature (London: Weidenfeld and Nicolson, 1968), p. 47.
42. Cf. M. Millgate, Thomas Hardy: His Career as a Novelist (London: Bodley Head, 1971), p. 47.
43. Cf. T. Hands, Thomas Hardy: Distracted Preacher? Hardy’s Religious Biography and its Influence on his Novels (Basingstoke: Macmillan, 1989), pp. 103–5.
53. Cf. K. Brady, The Short Stories of Thomas Hardy: Tales of Past and Present (London: Macmillan, 1982), pp. 138–9.
57. Cf. P. Mitchell, (1988), ‘“Churchy” Thomas Hardy’, English, XXXVII, pp. 133–8.
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© 1996 Jan Jȩdrzejewski
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Jȩdrzejewski, J. (1996). Religion as Spectacle: Hardy and Christian Ritual. In: Thomas Hardy and the Church. Palgrave Macmillan, London. https://doi.org/10.1057/9780230378278_4
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DOI: https://doi.org/10.1057/9780230378278_4
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