Meanwhile, as the father drifted more and more out of life, Gerald experienced more and more a sense of exposure. His father after all had stood for the living world to him. Whilst his father lived Gerald was not responsible for the world. But now his father was passing away, Gerald found himself left exposed and unready before the storm of living, like the mutinous first mate of a ship that has lost his captain, and who sees only a terrible chaos in front of him. He did not inherit an established order and a living idea. The whole unifying idea of mankind seemed to be dying with his father, the centralising force that had held the whole together seemed to collapse with his father, the parts were ready to go asunder in terrible disintegration. Gerald was as if left on board of a ship that was going asunder beneath his feet, he was in charge of a vessel whose timbers were all coming apart.
He knew that all his life he had been wrenching at the frame of life to break it apart. And now, with something of the terror of a destructive child, he saw himself on the point of inheriting his own destruction. And during the last months, under the influence of death, and of Birkin’s talk, and of Gudrun’s penetrating being, he had lost entirely that mechanical certainty that had been his triumph. Sometimes spasms of hatred came over him, against Birkin and Gudrun and that whole set. He wanted to go back to the dullest conservatism, to the most stupid of conventional people. He wanted to revert to the strictest Toryism. But the desire did not last long enough to carry him into action.
During his childhood and his boyhood he had wanted a sort of savagedom. The days of Homer were his ideal, when a man was chief of an army of heroes, or spent his years in wonderful Odyssey. He hated remorselessly the circumstances of his own life, so much that he never really saw Beldover and the colliery valley. He turned his face entirely away from the blackened mining region that stretched away on the right hand of Shortlands, he turned entirely to the country and the woods beyond Willey Water. It was true that the panting and rattling of the coal mines could always be heard at Shortlands. But from his earliest childhood, Gerald had paid no heed to this. He had ignored the whole of the industrial sea which surged in coal-blackened tides against the grounds of the house. The world was really a wilderness where one hunted and swam and rode. He rebelled against all authority. Life was a condition of savage freedom.
Then he had been sent away to school, which was so much death to him. He refused to go to Oxford, choosing a German university. He had spent a certain time at Bonn, at Berlin, and at Frankfurt. There, a curiosity had been aroused in his mind. He wanted to see and to know, in a curious objective fashion, as if it were an amusement to him. Then he must try war. Then he must travel into the savage regions that had so attracted him.
The result was, he found humanity very much alike everywhere, and to a mind like his, curious and cold, the savage was duller, less exciting than the European. So he took hold of all kinds of sociological ideas, and ideas of reform. But they never went more than skin-deep, they were never more than a mental amusement. Their interest lay chiefly in the reaction against the positive order, the destructive reaction.
He discovered at last a real adventure in the coal-mines. His father asked him to help in the firm. Gerald had been educated in the science of mining, and it had never interested him. Now, suddenly, with a sort of exultation, he laid hold of the world.
There was impressed photographically on his consciousness the great industry. Suddenly, it was real, he was part of it. Down the valley ran the colliery railway, linking mine with mine. Down the railway ran the trains, short trains of heavily laden trucks, long trains of empty wagons, each one bearing in big white letters the initials:
“C. B. & Co.”
These white letters on all the wagons he had seen since his first childhood, and it was as if he had never seen them, they were so familiar, and so ignored. Now at last he saw his own name written on the wall. Now he had a vision of power.
So many wagons, bearing his initial, running all over the country. He saw them as he entered London in the train, he saw them at Dover. So far his power ramified. He looked at Beldover, at Selby, at Whatmore, at Lethley Bank, the great colliery villages which depended entirely on his mines. They were hideous and sordid, during his childhood they had been sores in his consciousness. And now he saw them with pride. Four raw new towns, and many ugly industrial hamlets were crowded under his dependence. He saw the stream of miners flowing along the causeways from the mines at the end of the afternoon, thousands of blackened, slightly distorted human beings with red mouths, all moving subjugate to his will. He pushed slowly in his motor-car through the little market-top on Friday nights in Beldover, through a solid mass of human beings that were making their purchases and doing their weekly spending. They were all subordinate to him. They were ugly and uncouth, but they were his instruments. He was the God of the machine. They made way for his motor-car automatically, slowly.
He did not care whether they made way with alacrity, or grudgingly. He did not care what they thought of him. His vision had suddenly crystallised. Suddenly he had conceived the pure instrumentality of mankind. There had been so much humanitarianism, so much talk of sufferings and feelings. It was ridiculous. The sufferings and feelings of individuals did not matter in the least. They were mere conditions, like the weather. What mattered was the pure instrumentality of the individual. As a man as of a knife: does it cut well? Nothing else mattered.
Everything in the world has its function, and is good or not good in so far as it fulfils this function more or less perfectly. Was a miner a good miner? Then he was complete. Was a manager a good manager? That was enough. Gerald himself, who was responsible for all this industry, was he a good director? If he were, he had fulfilled his life. The rest was by-play.
The mines were there, they were old. They were giving out, it did not pay to work the seams. There was talk of closing down two of them. It was at this point that Gerald arrived on the scene.
He looked around. There lay the mines. They were old, obsolete. They were like old lions, no more good. He looked again. Pah! the mines were nothing but the clumsy efforts of impure minds. There they lay, abortions of a half-trained mind. Let the idea of them be swept away. He cleared his brain of them, and thought only of the coal in the under earth. How much was there?
There was plenty of coal. The old workings could not get at it, that was all. Then break the neck of the old workings. The coal lay there in its seams, even though the seams were thin. There it lay, inert matter, as it had always lain, since the beginning of time, subject to the will of man. The will of man was the determining factor. Man was the archgod of earth. His mind was obedient to serve his will. Man’s will was the absolute, the only absolute.
And it was his will to subjugate Matter to his own ends. The subjugation itself was the point, the fight was the be-all, the fruits of victory were mere results. It was not for the sake of money that Gerald took over the mines. He did not care about money, fundamentally. He was neither ostentatious nor luxurious, neither did he care about social position, not finally. What he wanted was the pure fulfilment of his own will in the struggle with the natural conditions. His will was now, to take the coal out of the earth, profitably. The profit was merely the condition of victory, but the victory itself lay in the feat achieved. He vibrated with zest before the challenge. Every day he was in the mines, examining, testing, he consulted experts, he gradually gathered the whole situation into his mind, as a general grasps the plan of his campaign.
Then there was need for a complete break. The mines were run on an old system, an obsolete idea. The initial idea had been, to obtain as much money from the earth as would make the owners comfortably rich, would allow the workmen sufficient wages and good conditions, and would increase the wealth of the country altogether. Gerald’s father, following in the second generation, having a sufficient fortune, had thought only of the men. The mines, for him, were primarily great fields to produce bread and plenty for all the hundreds of human beings gathered about them. He had lived and striven with his fellow owners to benefit the men every time. And the men had been benefited in their fashion. There were few poor, and few needy. All was plenty, because the mines were good and easy to work. And the miners, in those days, finding themselves richer than they might have expected, felt glad and triumphant. They thought themselves well-off, they congratulated themselves on their good-fortune, they remembered how their fathers had starved and suffered, and they felt that better times had come. They were grateful to those others, the pioneers, the new owners, who had opened out the pits, and let forth this stream of plenty.
But man is never satisfied, and so the miners, from gratitude to their owners, passed on to murmuring. Their sufficiency decreased with knowledge, they wanted more. Why should the master be so out-of-all-proportion rich?
There was a crisis when Gerald was a boy, when the Masters’ Federation closed down the mines because the men would not accept a reduction. This lock-out had forced home the new conditions to Thomas Crich. Belonging to the Federation, he had been compelled by his honour to close the pits against his men. He, the father, the Patriarch, was forced to deny the means of life to his sons, his people. He, the rich man who would hardly enter heaven because of his possessions, must now turn upon the poor, upon those who were nearer Christ than himself, those who were humble and despised and closer to perfection, those who were manly and noble in their labours, and must say to them: “Ye shall neither labour nor eat bread.”
It was this recognition of the state of war which really broke his heart. He wanted his industry to be run on love. Oh, he wanted love to be the directing power even of the mines. And now, from under the cloak of love, the sword was cynically drawn, the sword of mechanical necessity.
This really broke his heart. He must have the illusion and now the illusion was destroyed. The men were not against him, but they were against the masters. It was war, and willy nilly he found himself on the wrong side, in his own conscience. Seething masses of miners met daily, carried away by a new religious impulse. The idea flew through them: “All men are equal on earth,” and they would carry the idea to its material fulfilment. After all, is it not the teaching of Christ? And what is an idea, if not the germ of action in the material world. “All men are equal in spirit, they are all sons of God. Whence then this obvious disquality?” It was a religious creed pushed to its material conclusion. Thomas Crich at least had no answer. He could but admit, according to his sincere tenets, that the disquality was wrong. But he could not give up his goods, which were the stuff of disquality. So the men would fight for their rights. The last impulses of the last religious passion left on earth, the passion for equality, inspired them.
Seething mobs of men marched about, their faces lighted up as for holy war, with a smoke of cupidity. How disentangle the passion for equality from the passion of cupidity, when begins the fight for equality of possessions? But the God was the machine. Each man claimed equality in the Godhead of the great productive machine. Every man equally was part of this Godhead. But somehow, somewhere, Thomas Crich knew this was false. When the machine is the Godhead, and production or work is worship, then the most mechanical mind is purest and highest, the representative of God on earth. And the rest are subordinate, each according to his degree.
Riots broke out, Whatmore pit-head was in flames. This was the pit furthest in the country, near the woods. Soldiers came. From the windows of Shortlands, on that fatal day, could be seen the flare of fire in the sky not far off, and now the little colliery train, with the workmen’s carriages which were used to convey the miners to the distant Whatmore, was crossing the valley full of soldiers, full of redcoats. Then there was the far-off sound of firing, then the later news that the mob was dispersed, one man was shot dead, the fire was put out.
Gerald, who was a boy, was filled with the wildest excitement and delight. He longed to go with the soldiers to shoot the men. But he was not allowed to go out of the lodge gates. At the gates were stationed sentries with guns. Gerald stood near them in delight, whilst gangs of derisive miners strolled up and down the lanes, calling and jeering:
“Now then, three ha’porth o’ coppers, let’s see thee shoot thy gun.” Insults were chalked on the walls and the fences, the servants left.
And all this while Thomas Crich was breaking his heart, and giving away hundreds of pounds in charity. Everywhere there was free food, a surfeit of free food. Anybody could have bread for asking, and a loaf cost only three-ha’pence. Every day there was a free tea somewhere, the children had never had so many treats in their lives. On Friday afternoon great basketfuls of buns and cakes were taken into the schools, and great pitchers of milk, the schoolchildren had what they wanted. They were sick with eating too much cake and milk.
And then it came to an end, and the men went back to work. But it was never the same as before. There was a new situation created, a new idea reigned. Even in the machine, there should be equality. No part should be subordinate to any other part: all should be equal. The instinct for chaos had entered. Mystic equality lies in abstraction, not in having or in doing, which are processes. In function and process, one man, one part, must of necessity be subordinate to another. It is a condition of being. But the desire for chaos had risen, and the idea of mechanical equality was the weapon of disruption which should execute the will of man, the will for chaos.
Gerald was a boy at the time of the strike, but he longed to be a man, to fight the colliers. The father however was trapped between two half-truths, and broken. He wanted to be a pure Christian, one and equal with all men. He even wanted to give away all he had, to the poor. Yet he was a great promoter of industry, and he knew perfectly that he must keep his goods and keep his authority. This was as divine a necessity in him, as the need to give away all he possessed—more divine, even, since this was the necessity he acted upon. Yet because he did not act on the other ideal, it dominated him, he was dying of chagrin because he must forfeit it. He wanted to be a father of loving kindness and sacrificial benevolence. The colliers shouted to him about his thousands a year. They would not be deceived.
When Gerald grew up in the ways of the world, he shifted the position. He did not care about the equality. The whole Christian attitude of love and self-sacrifice was old hat. He knew that position and authority were the right thing in the world, and it was useless to cant about it. They were the right thing, for the simple reason that they were functionally necessary. They were not the be-all and the end-all. It was like being part of a machine. He himself happened to be a controlling, central part, the masses of men were the parts variously controlled. This was merely as it happened. As well get excited because a central hub drives a hundred outer wheels or because the whole universe wheels round the sun. After all, it would be mere silliness to say that the moon and the earth and Saturn and Jupiter and Venus have just as much right to be the centre of the universe, each of them separately, as the sun. Such an assertion is made merely in the desire of chaos.
Without bothering to think to a conclusion, Gerald jumped to a conclusion. He abandoned the whole democratic-equality problem as a problem of silliness. What mattered was the great social productive machine. Let that work perfectly, let it produce a sufficiency of everything, let every man be given a rational portion, greater or less according to his functional degree or magnitude, and then, provision made, let the devil supervene, let every man look after his own amusements and appetites, so long as he interfered with nobody.
So Gerald set himself to work, to put the great industry in order. In his travels, and in his accompanying readings, he had come to the conclusion that the essential secret of life was harmony. He did not define to himself at all clearly what harmony was. The word pleased him, he felt he had come to his own conclusions. And he proceeded to put his philosophy into practice by forcing order into the established world, translating the mystic word harmony into the practical word organisation.
Immediately he saw the firm, he realised what he could do. He had a fight to fight with Matter, with the earth and the coal it enclosed. This was the sole idea, to turn upon the inanimate matter of the underground, and reduce it to his will. And for this fight with matter, one must have perfect instruments in perfect organisation, a mechanism so subtle and harmonious in its workings that it represents the single mind of man, and by its relentless repetition of given movement, will accomplish a purpose irresistibly, inhumanly. It was this inhuman principle in the mechanism he wanted to construct that inspired Gerald with an almost religious exaltation. He, the man, could interpose a perfect, changeless, godlike medium between himself and the Matter he had to subjugate. There were two opposites, his will and the resistant Matter of the earth. And between these he could establish the very expression of his will, the incarnation of his power, a great and perfect machine, a system, an activity of pure order, pure mechanical repetition, repetition ad infinitum, hence eternal and infinite. He found his eternal and his infinite in the pure machine-principle of perfect co-ordination into one pure, complex, infinitely repeated motion, like the spinning of a wheel; but a productive spinning, as the revolving of the universe may be called a productive spinning, a productive repetition through eternity, to infinity. And this is the God-motion, this productive repetition ad infinitum. And Gerald was the God of the machine, Deus ex Machina. And the whole productive will of man was the Godhead.
He had his life-work now, to extend over the earth a great and perfect system in which the will of man ran smooth and unthwarted, timeless, a Godhead in process. He had to begin with the mines. The terms were given: first the resistant Matter of the underground; then the instruments of its subjugation, instruments human and metallic; and finally his own pure will, his own mind. It would need a marvellous adjustment of myriad instruments, human, animal, metallic, kinetic, dynamic, a marvellous casting of myriad tiny wholes into one great perfect entirety. And then, in this case there was perfection attained, the will of the highest was perfectly fulfilled, the will of mankind was perfectly enacted; for was not mankind mystically contra-distinguished against inanimate Matter, was not the history of mankind just the history of the conquest of the one by the other?
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