The Rainbow by D. H. Lawrence (novels for beginners .txt) 📕
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The Rainbow is an epic tale spanning three generations of Brangwens, a family of farmers living in Nottinghamshire around the time of the Industrial Revolution. The tale begins with Tom Brangwen, the very epitome of a rural English farmer leading the old way of life. We follow him as a youth easing in to the rhythm of rural existence. He soon falls in love with Lydia, a Polish immigrant he had hired as a housekeeper, and despite their vast cultural differences, the two marry. Their relationship is, in a word, satisfactory: the two face a language and culture barrier that prevents their minds from ever truly meeting, but they learn to be more or less content with their place in society and in raising their children.
Lydia’s child by her first marriage, Anna, becomes the focus of the next part of the novel. She was born in England, and has a fiery and demanding temperament. She falls in love with Will, a nephew of Tom, and the two begin a rocky and difficult marriage. Will, a craftsman and not a farmer, is self-absorbed, and wants nothing more than for them to live their lives only for each other. But Anna wants to strike out in the world and become a part of society. The two must reconcile their clashing personalities and desires as they raise their many children.
The oldest of their children, Ursula, becomes the focus of the last third—and perhaps most famous—part of the novel. Ursula is a deeply sensual being born in to the Victorian era, a time restrained in morality but exploding in energy and possibility, now worlds away from her grandfather Tom Brangwen’s quiet, traditional farming life. She leads a life unimaginable to her rural ancestors: indulging in travel abroad, waiting for marriage and pursuing her physical desires, and even taking on a career—a concept both new and frightening to her family, who are just a generation removed from the era when a woman’s life was led at home. Her unhappiness with the contradiction in this new unbridled way of living and the strict social mores of the era becomes the main theme of this last part of the book.
The entire novel takes a frank approach to sexuality and physical desire, with sex portrayed unashamedly as a natural, powerful, pleasurable, and desirable force in relationships. In fact Ursula’s story is the most famous part of the novel not just because of her unrestrained physicality and lust, but because she also experiments with a candidly-realized homosexual affair with one of her teachers. This unheard-of treatment of deeply taboo topics was poorly received by Lawrence’s Edwardian contemporaries, and the book quickly became the subject of an obscenity trial that resulted in over 1,000 copies being burned and the book being banned in the U.K. for eleven years.
Though its charged portrayal of sexuality is what the book is remembered for, sexuality is only one of the themes Lawrence treats. The novel stands solidly on its rich description of both rural and city life, its wide-angled view of change over generations, and its exploration of hope for the human spirit in societies that heave not gently but quickly and violently into new eras.
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- Author: D. H. Lawrence
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As Ursula passed from girlhood towards womanhood, gradually the cloud of self-responsibility gathered upon her. She became aware of herself, that she was a separate entity in the midst of an unseparated obscurity, that she must go somewhere, she must become something. And she was afraid, troubled. Why, oh why must one grow up, why must one inherit this heavy, numbing responsibility of living an undiscovered life? Out of the nothingness and the undifferentiated mass, to make something of herself! But what? In the obscurity and pathlessness to take a direction! But whither? How take even one step? And yet, how stand still? This was torment indeed, to inherit the responsibility of one’s own life.
The religion which had been another world for her, a glorious sort of play-world, where she lived, climbing the tree with the short-statured man, walking shakily on the sea like the disciple, breaking the bread into five thousand portions, like the Lord, giving a great picnic to five thousand people, now fell away from reality, and became a tale, a myth, an illusion, which, however much one might assert it to be true an historical fact, one knew was not true—at least, for this present—day life of ours. There could, within the limits of this life we know, be no Feeding of the Five Thousand. And the girl had come to the point where she held that that which one cannot experience in daily life is not true for oneself.
So, the old duality of life, wherein there had been a weekday world of people and trains and duties and reports, and besides that a Sunday world of absolute truth and living mystery, of walking upon the waters and being blinded by the face of the Lord, of following the pillar of cloud across the desert and watching the bush that crackled yet did not burn away, this old, unquestioned duality suddenly was found to be broken apart. The weekday world had triumphed over the Sunday world. The Sunday world was not real, or at least, not actual. And one lived by action.
Only the weekday world mattered. She herself, Ursula Brangwen, must know how to take the weekday life. Her body must be a weekday body, held in the world’s estimate. Her soul must have a weekday value, known according to the world’s knowledge.
Well, then, there was a weekday life to live, of action and deeds. And so there was a necessity to choose one’s action and one’s deeds. One was responsible to the world for what one did.
Nay, one was more than responsible to the world. One was responsible to oneself. There was some puzzling, tormenting residue of the Sunday world within her, some persistent Sunday self, which insisted upon a relationship with the now shed-away vision world. How could one keep up a relationship with that which one denied? Her task was now to learn the weekday life.
How to act, that was the question? Whither to go, how to become oneself? One was not oneself, one was merely a half-stated question. How to become oneself, how to know the question and the answer of oneself, when one was merely an unfixed something—nothing, blowing about like the winds of heaven, undefined, unstated.
She turned to the visions, which had spoken far-off words that ran along the blood like ripples of an unseen wind, she heard the words again, she denied the vision, for she must be a weekday person, to whom visions were not true, and she demanded only the weekday meaning of the words.
There were words spoken by the vision: and words must have a weekday meaning, since words were weekday stuff. Let them speak now: let them bespeak themselves in weekday terms. The vision should translate itself into weekday terms.
“Sell all thou hast, and give to the poor,” she heard on Sunday morning. That was plain enough, plain enough for Monday morning too. As she went down the hill to the station, going to school, she took the saying with her.
“Sell all thou hast, and give to the poor.”
Did she want to do that? Did she want to sell her pearl-backed brush and mirror, her silver candlestick, her pendant, her lovely little necklace, and go dressed in drab like the Wherrys: the unlovely uncombed Wherrys, who were the “poor” to her? She did not.
She walked this Monday morning on the verge of misery. For she did want to do what was right. And she didn’t want to do what the gospels said. She didn’t want to be poor—really poor. The thought was a horror to her: to live like the Wherrys, so ugly, to be at the mercy of everybody.
“Sell that thou hast, and give to the poor.”
One could not do it in real life. How dreary and hopeless it made her!
Nor could one turn the other cheek. Theresa slapped Ursula on the face. Ursula, in a mood of Christian humility, silently presented the other side of her face. Which Theresa, in exasperation at the challenge, also hit. Whereupon Ursula, with boiling heart, went meekly away.
But anger, and deep, writhing shame tortured her, so she was not easy till she had again quarrelled with Theresa and had almost shaken her sister’s head off.
“That’ll teach you,” she said, grimly.
And she went away, unchristian but clean.
There was something unclean and degrading about this humble side of Christianity. Ursula suddenly revolted to the other extreme.
“I hate the Wherrys, and
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