Chapter 43
Synopsis of chapter 43
A severe winter comes on as Marian and Tess work in the open fields, hacking swedes. They manage to stay cheerful by talking of the days at Talbothays. Finally, snow makes outdoor work impossible and they are assigned to working in the barn at reed-drawing, a heavy manual labour. They join the two Darch sisters with whom Tess was briefly involved at Trantridge. Fortunately, they do not recognise her.
However, unfortunately, the farmer does recognise her - he was the one who had previously insulted her and from whom Tess had run away. He insists on Tess and the crew finishing all the work, even though they are on piece work.
They have been joined by Izz, whom Marian has asked to come and work with them. As the three girls toil on, Izz tells Marian about Angel's proposal to her to go with him to Brazil. Later, Marian, having got somewhat drunk, tells this to Tess. Tess defends Angel, but realises she must write to him.
Commentary on chapter 43
There is some very fine descriptive writing of the winter landscape in the chapter. The bird's eye perspectives of the Arctic and the northern landscape are particularly powerful.
More on Hardy and winter: The descriptions of winter in Tess match the power of some of Hardy's winter poems, such as Winter Word or The Darkling Thrush. Anybody who has worked outside, labouring through a northern winter, knows how bitter it can be.
More on the Victorians and the Arctic: Nineteenth century writers were fascinated by the polar regions. In Jane Eyre, Jane studies Bewick's volume on Arctic birds in the opening chapter; and in Mary Shelley's Frankenstein, the opening and closing sequences are situated in the Arctic.
Hardy could be accused of making the situation unduly bleak. Not only is the farmer from Trantridge, but the two Darch girls from there are brought in. There are three possible explanations for Hardy's move here:
- He wants to show how nomadic and temporary the socio-economic conditions are for farm workers
- He wants to show how impossible it is to escape from the past
- Tess is going through a place of testing, which includes hearing voices from the past, a motif carried over from Ch 42.
More on places of testing:
In literature, as in life, there are places of testing for the protagonist. This is especially true of the Romance genre. It is a pattern in both classical and Christian writing also. There are three main forms:
- The wilderness: for example, Jesus went into the wilderness to be tested in readiness for his forthcoming mission. The devil tempted him with several ways of conducting it, but Jesus resisted these (Matthew 4:1-11) See Desert and wilderness.
- The Underworld: for example, Aeneas has to descend to the Underworld in Virgil's epic poem, The Aeneid. There he revisits the past but also sees the future. See Afterlife.
- Purgatory: for example, in Dante's epic, The Divine Comedy, the second book is devoted to Dante's journey through purgatory, where souls are tried by fire to cleanse them of their earthly sin and prepare them for heaven. This Catholic doctrine was rejected by the Reformation, and so is not common in Protestant writing.
absentee-owner's village: In Ch 27, Hardy has suggested the absence of a landlord has been to the advantage of Talbothays. Here he seems to suggest the opposite, which is the more usual criticism made throughout the nineteenth century. The assumption is that the absentee owner is only concerned to collect his rents and does not bother to keep up the farm or the houses in the village.
stony lanchets or lynchets: Flinty outcrops of rock. Notice Hardy's erudite language, giving alternative terminology, making sure he gets his geology right. This objective linguistic terminology serves as a frame for the strong descriptions of emotions and natural forces described in the chapter.
early Italian conception of the two Marys: a reference to the art of the early Italian Renaissance of the fourteenth century, when religious scenes often depicted Mary, the mother of Jesus, and Mary Magdalene, grouped around the cross.
the inherent will to enjoy and the circumstantial will against enjoyment: this could be said to be the heart of all Hardy's tragedy. Humans have an instinct to seek out pleasure, but in Hardy's view the world they live in seems programmed to deny them that pleasure, at least for any length of time.
queer-shaped flints aforesaid: being in phallic and other sexual shapes, the coarse Marian sees a joke. Being purer in nature, Tess does not.
put off a vegetable for an animal integument: as if the branches had taken off their thin bark and instead put on animal fur, so thick was the frost.
reed-drawing: preparing the straw for roof thatching, by straightening and binding it into sheaves. Hardy makes it clear that this is commonly a man's job, certainly one for which Tess is not suited.
an achromatic chaos of things: a colourless confusion.
Amazonian: the Amazons of classical mythology were a tribe of warlike women living in what is now Turkey.
Like a bird caught in a clap-net: a string was pulled to close a clap-net, which would trap the birds inside.
Place
Hardy continues to make the contrast between this desolate upland place and the valley of the Frome which lies just over the hills. The contrast is at every level:
- seasonal
- in terms of fertility
- in terms of experience.
From such contrasts, the symbolic nature of the place becomes obvious
Vocabulary
bill-hook: tool with wooden handle and a long blade, ending in a hook. Used for cutting in agriculture
bulbous: bulb-shaped
cusped: pointed by the intersection of two arcs
phallic: shaped like an erect penis
pinners: pinafores
siliceous: flinty
springe: trap
stoicism: a refusal to take notice of pain or pleasure
terraqueous: formed by a continuum of water and land
thirtover: obstinate, perverse
Investigating chapter 43
- List the main difficulties or tests that Tess faces in the chapter
- How does she cope with them?
- Which one affects her most deeply?
- Do you think Hardy designed this chapter to describe a place of testing or not?
- If not, what other reason do you feel the chapter serves in the novel?
- If you do, what sort of testing is it?
- What does it achieve for Tess?
- What qualities emerge in Tess?
- Look at the paragraph beginning 'The swede field...'
- What are the images that strike you most forcibly?
- Compare it with the description of the valley in Ch 16.
- Compare the image of flies in both
- What else forms a contrast and what else is similar?
- Look at the paragraph beginning 'After this season...'
- How does this compare with the previous paragraph studied in terms of Hardy's use of the bird's-eye perspective?
- What is the point Hardy is making about grandeur and awareness?
- Do you see the birds as symbolic of Tess?
- Who else are 'temporary sojourners'?
- What images does Hardy use to describe entrapment in this chapter?
- Has he used similar images previously?
- English Standard Version
- King James Version
1Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 2And after fasting forty days and forty nights, he was hungry. 3And the tempter came and said to him, If you are the Son of God, command these stones to become loaves of bread. 4But he answered, It is written, Man shall not live by bread alone, but by every word that comes from the mouth of God. 5Then the devil took him to the holy city and set him on the pinnacle of the temple 6and said to him, If you are the Son of God, throw yourself down, for it is written, He will command his angels concerning you, and On their hands they will bear you up, lest you strike your foot against a stone. 7Jesus said to him, Again it is written, You shall not put the Lord your God to the test. 8Again, the devil took him to a very high mountain and showed him all the kingdoms of the world and their glory. 9And he said to him, All these I will give you, if you will fall down and worship me. 10Then Jesus said to him, Be gone, Satan! For it is written, You shall worship the Lord your God and him only shall you serve. 11Then the devil left him, and behold, angels came and were ministering to him. 12Now when he heard that John had been arrested, he withdrew into Galilee. 13And leaving Nazareth he went and lived in Capernaum by the sea, in the territory of Zebulun and Naphtali, 14so that what was spoken by the prophet Isaiah might be fulfilled: 15The land of Zebulun and the land of Naphtali, the way of the sea, beyond the Jordan, Galilee of the Gentiles - 16the people dwelling in darkness have seen a great light, and for those dwelling in the region and shadow of death, on them a light has dawned. 17From that time Jesus began to preach, saying, Repent, for the kingdom of heaven is at hand. 18While walking by the Sea of Galilee, he saw two brothers, Simon (who is called Peter) and Andrew his brother, casting a net into the sea, for they were fishermen. 19And he said to them, Follow me, and I will make you fishers of men. 20Immediately they left their nets and followed him. 21And going on from there he saw two other brothers, James the son of Zebedee and John his brother, in the boat with Zebedee their father, mending their nets, and he called them. 22Immediately they left the boat and their father and followed him. 23And he went throughout all Galilee, teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and every affliction among the people. 24So his fame spread throughout all Syria, and they brought him all the sick, those afflicted with various diseases and pains, those oppressed by demons, epileptics, and paralytics, and he healed them. 25And great crowds followed him from Galilee and the Decapolis, and from Jerusalem and Judea, and from beyond the Jordan.
1Then was Jesus led up of the spirit into the wilderness to be tempted of the devil. 2And when he had fasted forty days and forty nights, he was afterward an hungred. 3And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread. 4But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. 5Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple, 6And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. 7Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God. 8Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them; 9And saith unto him, All these things will I give thee, if thou wilt fall down and worship me. 10Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. 11Then the devil leaveth him, and, behold, angels came and ministered unto him. 12Now when Jesus had heard that John was cast into prison, he departed into Galilee; 13And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim: 14That it might be fulfilled which was spoken by Esaias the prophet, saying, 15The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; 16The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up. 17From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand. 18And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers. 19And he saith unto them, Follow me, and I will make you fishers of men. 20And they straightway left their nets, and followed him. 21And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them. 22And they immediately left the ship and their father, and followed him. 23And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people. 24And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatick, and those that had the palsy; and he healed them. 25And there followed him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judaea, and from beyond Jordan.
1. A traditional genre or mode which includes fantasy writing 2. A love story. 3. A Romance language is one that is derived from Latin.
To do with Ancient Greek and Roman civilisation or literature.
Name originally given to disciples of Jesus by outsiders and gradually adopted by the Early Church.
The name given to the man believed by Christians to be the Son of God. Also given the title Christ, meaning 'anointed one' or Messiah. His life is recorded most fully in the Four Gospels.
1. A group of people sent out to share religious faith.
2. The task of sharing faith.
Also known as Satan or Lucifer, the Bible depicts him as the chief of the fallen angels and demons, the arch enemy of God who mounts a significant, but ultimately futile, challenge to God's authority.
To entice a person to do something
Aeneas - a Trojan prince, the son of Venus and Anchises; after the fall of Troy he finally settled in Italy where his descendants founded Rome.
Publius Virgilius Maro (70-19 BCE) was a Roman poet who wrote the Aeneid, an epic poem about the Trojan Wars.
Italian poet, famous for writing The Divine Comedy
In traditional Roman Catholic doctrine, an 'antechamber' to heaven, a place between Heaven and Hell, where the souls of those dead who are not damned, but not yet fit for heaven, go to be purged (purified) of their sins.
Disobedience to the known will of God. According to Christian theology human beings have displayed a pre-disposition to sin since the Fall of Humankind.
In many religions, the place where God dwells, and to which believers aspire after their death. Sometimes known as Paradise.
1. Sometimes used to denote all Christians
2. Used specifically of the Roman Catholic church.
Term given to the movements of church reform which in the sixteenth century resulted in new Protestant churches being created as an alternative to the Roman Catholic Church.
Christians whose faith and practice stems from the Reformation movement in the sixteenth century which resulted in new churches being created as an alternative to the Roman Catholic Church.
Renaissance is literally 're-birth'. The term describes the movement, especially in the 15th and 16th centuries originating from Italy, where new areas of art, poetry, scholarship and architecture emerged.
The mother of Jesus. The Gospels state that Mary's pregnancy was brought about by the Holy Spirit and not through a human relationship; she is therefore known as the 'Virgin'.
According to the Gospels Mary was delivered by Christ from 'seven devils', stood by the cross, discovered the empty tomb, and was the first to encounter the Risen Christ. Tradition also identified her with the 'sinner' who anointed Christ's feet.
1. Instrument of execution used in the Roman Empire.
2. The means by which Jesus Christ was put to death and therefore the primary symbol of the Christian faith, representing the way in which he is believed to have won forgiveness for humankind.
A drama in which the main character falls from power, dignity and prosperity to misery, defeat and (usually) death
The substantial collection of myths from the Ancient Greeks and Romans.