Touch and Go. D. H. Lawrence
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are merely mechanical, the struggle is one which, though it may bring disaster and death to millions, is no more than accident, an accidental collision of forces. But in so far as men are men, the situation is tragic. It is not really the bone we are fighting for. We are fighting to have somebody's head off. The conflict is in pure, passional antagonism, turning upon the poles of belief. Majesty was only hors d'oevres to this tragic repast.
So, the strike situation has this dual aspect. First it is a mechanico-material struggle, two mechanical forces pulling asunder from the central object, the bone. All it can result in is the pulling asunder of the fabric of civilisation, and even of life, without any creative issue. It is no more than a frog under a cart-wheel. The mechanical forces, rolling on, roll over the body of life and squash it.
The second is the tragic aspect. According to this view, we see more than two dogs fighting for a bone, and life hopping under the Juggernaut wheel. The two dogs are making the bone a pretext for a fight with each other. That old bull-dog, the British capitalist, has got the bone in his teeth. That unsatisfied mongrel, Plebs, the proletariat, shivers with rage not so much at the sight of the bone, as at sight of the great wrinkled jowl that holds it. There is the old dog, with his knowing look and his massive grip on the bone: and there is the insatiable mongrel, with his great splay paws. The one is all head and arrogance, the other all paws and grudge. The bone is only the pretext. A first condition of the being of Bully is that he shall hate the prowling great paws of the Plebs, whilst Plebs by inherent nature goes mad at the sight of Bully's jowl. "Drop it!" cries Plebs. "Hands off!" growls Bully. It is hands against head, the shambling, servile body in a rage of insurrection at last against the wrinkled, heavy head.
Labour not only wants his debt. He wants his pound of flesh. It is a quandary. In our heart of hearts we must admit the debt. We must admit that it is long overdue. But this last condition! In vain we study our anatomy to see which part we can best spare.
Where is our Portia, to save us with a timely quibble? We've plenty of Portias. They've recited their heads off—"The quality of mercy is not strained." But the old Shylock of the proletariat persists. He pops up again, and says, "All right, I can't have my pound of flesh with the blood. But then you can't keep my pound of flesh with your blood—you owe it to me. It is your business to deliver the goods. Deliver it then—with or without blood—deliver it." The Portia scratches her head, and thinks again.
What's the solution? There is no solution. But still there is a choice. There's a choice between a mess and a tragedy. If Plebs and Bully hang on one to each end of the bone, and pull for grim life, they will at last tear the bone to atoms: in short, destroy the whole material substance of life, and so perish by accident, no better than a frog under the wheel of destiny. That may be a disaster, but it is only a mess for all that.
On the other hand, if they have a fight to fight they might really drop the bone. Instead of wrangling the bone to bits they might really go straight for one another. They are like hostile parties on board a ship, who both proceed to scuttle the ship so as to sink the other party. Down goes the ship, with all the bally lot on board. A few survivors swim and squeal among the bubbles—and then silence.
It is too much to suppose that the combatants will ever drop the obvious old bone. But it is not too much to imagine that some men might acknowledge the bone to be merely a pretext, and hollow casus belli. If we really could know what we were fighting for, if we if we could deeply believe in what we were fighting for, then the struggle might have dignity, beauty, satisfaction for us. If it were a profound struggle for something that was coming to life in us, a struggle that we were convinced would bring us to a new freedom, a new life, then it would be a creative activity, a creative activity in which death is a climax in the progression towards new being. And this is tragedy.
Therefore, if we could but comprehend or feel the tragedy in the great Labour struggle, the intrinsic tragedy of having to pass through death to birth, our souls would still know some happiness, the very happiness of creative suffering. Instead of which we pile accident on accident, we tear the fabric of our existence fibre by fibre, we confidently look forward to the time when the whole great structure will come down on our heads. Yet after all that, when we are squirming under the debris, we shall have no more faith or hope or satisfaction than we have now. We shall crawl from under one cart-wheel straight under another.
The essence of tragedy, which is creative crisis, is that a man should go through with his fate, and not dodge it and go bumping into an accident. And the whole business of life, at the great critical periods of mankind, is that men should accept and be one with their tragedy. Therefore we should open our hearts. For one thing we should have a People's Theatre. Perhaps it would help us in this hour of confusion better than anything.
HERMITAGE,
June, 1919.
CHARACTERS
GERALD BARLOW.
MR. BARLOW (his father).
OLIVER TURTON.
JOB ARTHUR FREER.
WILLIE HOUGHTON.
ALFRED BREFFITT.
WILLIAM (a butler).
CLERKS, MINERS, etc.
ANABEL WRATH.
MRS. BARLOW.
WINIFRED BARLOW.
EVA (a maid).
TOUCH AND GO
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