Abstract
Lawrence was perhaps one of the most travelled writers of his time and possibly of all time. Not only did he move round in England; he made restless trips to Italy, Germany, Ceylon, Australia, New Mexico, Mexico, and then back to Europe. Even after his death he took a long journey (from France to New Mexico). However, he was not just an ordinary tourist. He was a pilgrim in search of ‘the Truth’, and what he sought and found he recorded in his poems, essays, novels, short stories and even in paintings. Lawrence in this sense is best understood in terms of his short and long journeys from country to country, from continent to continent.
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Notes
Rananim was an ideal community that Lawrence wanted to build up with a group of friends. What his Utopia consisted of was rather vague. He never reached the stage of writing out its charter, except that he was definite in one thing - that he wanted to get away from the pressure of materialistic society. One of his letters reveals his scheme of the ideal community:
Phoenix, p. 514.
Ibid., p. 515.
Ibid.
‘Wedlock’, Complete Poems, vol. I, p. 247.
A. J. L. Busst, "fhe Image of the Androgyne in the Nineteenth Century’ in Romantic Mythologies, ed. Iain Fletcher (London: Routledge and Kegan Paul, 1967) p. 38.
Phoenix, p. 450.
Phoenix II, p. 410.
Ibid.
Phoenix II, p. 371.
Ibid., p. 368.
Ibid., P. 373.
John Burnet, Early Greek Philosophy (London: A. and C. Black, 1892); Fragment 36 in Burnet’s version (p. 136, with further discussion on pp. 166–9).
I maintain that Lawrence’s dualism is derived from Heraclitus, but H. M. Daleski says in The Forked Flame (London: Faber and Faber, 1965) that ‘there is no evidence that he had read Early Greek Philosophy when he first formulated his theory of duality in Twilight in Italy and the “Study of Thomas Hardy”’ (p. 21, note 2). Daleski therefore believes that ‘Lawrence’s dualistic outlook was primarily the result of his own early experience’ and that ‘he turned later to Greek philos-ophers for confirmation of his ideas’ (ibid.). Daleski does not specify which ‘early experience’ led Lawrence to his dualistic outlook. I doubt whether Lawrence ever turned to any philosopher ‘for confirmation of his ideas’. On the contrary, if one reads a work for confirmation, it implies that one has already been acquainted with the contents of the book.
Burnet, Early Greek Philosophy, p. 138 (fr. 62) and p. 136 (fr. 43).
Cf. ‘The Crown’, Phoenix ii, p. 366.
Ibid., p. 373.
D. H. Lawrence, Women in Love, ed. Charles L. Ross (Harmondsworth, Middx: Penguin, 1982) p. 270.
Phoenix ii, p. 384.
Ibid., 0. 382.
J. W. von Goethe, Faust, part 1, trans. Philip Wayne (Harmondsworth, Middx: Penguin, 1981) p. 67.
Virginia Woolf, A Room of One’s Own (London: Hogarth Press, 1929) p. 147.
Phoenix II, p. 377.
Woolf, A Room of One’s Own, p. 247.
Phoenix, p. 460. 26. Woolf, A Room of One’s Own, p. 147.
Phoenix, p. 481. 28. Ibid., p. 447.
Ibid.
Ibid., p. 459. 31. Ibid., p. 460.
Paul Tillich, The Shaking of the Foundations (Harmondsworth, Middx: Penguin, 1962) p. 63.
Phoenix, p. 513.
Tillich, Shaking of the Foundations, pp. 63–4.
Thomas Hardy, Tess of the D’Urbervilles, ed. David Skilton (Harmonds-worth, Middx: Penguin, 1978) pp. 145–6.
Phoenix, p. 514.
Ibid., p. 447.
Lawrence, Women in Love, p. 111.
Ibid., pp. 474 and 476.
D. H. Lawrence, Kangaroo (Harmondsworth, Middx: Penguin, 1950) p. 352.
Phoenix, p. 514.
Ibid., pp. 664–5. 43. Ibid., p. 665.
D. H. Lawrence, Fantasia of the Unconscious (London: Heinemann, 1961) p. 184.
Lawrence, Kangaroo, p. 78.
D. H. Lawrence, The Plumed Serpent, ed. Ronald G. Walker (Harmonds-worth, Middx: Penguin, 1983) p. 103.
Lawrence, Kangaroo, p. 180.
Ibid., p. 294.
Ibid., p. 19.
D. H. Lawrence, The Boy in the Bush (Harmondsworth, Middx: Penguin, 1963) p. 320.
Keith Sagar, The Art of D. H. Lawrence (Cambridge: Cambridge Univer-sity Press, 1966) p. 137.
John Middleton Murry, Son of Woman (London: Jonathan Cape, 1931) p. 256. 53. Sagar, TheArt ofLawrence, p. 140. 54. Leo Gurko, ‘Kangaroo: D. H. Lawrence in Transit’, ModernFiction Studies, x, 4 (1964) p. 349.
Graham Hough, The Dark Sun (Harmondsworth, Middx: Penguin, 1961) p. 139.
Lawrence, The Boy in the Bush, p. 255.
Lawrence, Kangaroo, p. 360.
Phoenix, p.415.
Ibid., p. 414.
Ibid., p. 417.
Ibid., p. 414.
Ibid., p. 418.
Lawrence, Kangaroo, p. 361.
‘The Novel and the Feelings’, Phoenix, p. 759.
D. H. Lawrence, Studies in Classic American Literature (Harmondsworth, Middx: Penguin, 1971) p. 87.
D. H. Lawrence, Aaron’s Rod (Harmondsworth, Middx: Penguin, 1977) p. 344.
Lawrence, The Boy in the Bush, p. 153.
Lawrence, Kangaroo, p. 361. 69. Ibid., ch. 21.
‘On Being Religious’, Phoenix, p. 727.
Lawrence, Studies in Classic American Literature, p. 17. 72. Ibid., p. 22.
Lawrence, The PIumed Serpent, p. 454.
D. H. Lawrence, Apocalypse and the Writings on Revelation, ed. Mara Kalnins (Cambridge: Cambridge University Press, 1980) p. 132. 75. Lawrence, The Plumed Serpent, p. 91.
Ibid., p. 391.
Lawrence, ‘Introduction to The Dragon of the Apocalypse by Frederick Carter’, Apocalypse, p. 51.
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© 1989 Chong-wha Chung
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Chung, CW. (1989). In Search of the Dark God: Lawrence’s Dualism. In: Preston, P., Hoare, P. (eds) D.H. Lawrence in the Modern World. Palgrave Macmillan, London. https://doi.org/10.1007/978-1-349-09848-4_5
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