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the old feminist adage "the personal is political." A gap, then, exists
between the cultural construct of Woman, which is fixed, and the
121
beyond or outside of discourse, but "a movement from the space represented by/in a representation, by/in a discourse, by/in a sex-gender
system, to the space not represented yet implied (unseen) in them"
(Technologies 26).
Woolf herself identified the process of escaping the image of
Woman and "speaking from elsewhere" in "Professions for Women"
when she wrote of killing the Angel in the House. Woolfs Angel admonishes her to please, not to speak harshly, in her writing and to
behave in accordance with the Victorian feminine ideal. Woolf notes
that her Angel "died hard. Her fictitious nature was of great assistance to her. It is harder to kill a phantom than a reality." Woolf
claims that the woman who has slain the phantom now "had only to
be herself." But she immediately runs into another problem: "Ah,
but what is 'herself? I mean, what is a woman?" Women have been
so restricted by their roles, Woolf claims, they do not know who else
they are: "I do not believe that anybody can know until she has expressed herself in all the arts and professions open to human skill"
(60). "Herself" is as yet uncreated.
shares certain qualities of the imaginai in the mirror stage as described by Jacques Lacan and Julia Kristeva's notion of the semiotic.2 These communications can almost be thought of as weaving
image, rhythm, and sound with the symbolic world of culture and
language, as we shall see. Lily Briscoe is the first of Woolfs characters to escape the totalizing image of Woman, represented in the
novel as Mrs. Ramsay, and the silencing presence of the Law-of-theFather, appearing as Mr. Ramsay, and to find a way to represent a
reality of women's lives which is different from the figure of Woman.
Other characters have only identified this area of consciousness. In
The Voyage Out and also to some extent in Mrs. Dalloway, the characters who journey into the "elsewhere" of consciousness find that
the only alternative to accepting the image the culture has produced
for them is death. Virginia Woolf underscores the necessity of
change, of a different identity becoming possible, by showing how
these deaths serve to renew the collective because certain individu-
Theresa L. Crater123
Rachel brings rain, moisture, to fertilize the sterile culture that has
destroyed her.
from showing any emotion or recognizing that here was the end of a
friendship, [Septimus] congratulated himself upon feeling very little
and very reasonably" (130).
truth Septimus wishes to impart, but instead, the psychiatrists attempt to return him to Manhood by teaching him proportion. But
Septimus dies rather than allow this violation.
Like Rachel's death, Septimus' suicide does bring about a rejuvenation. Clarissa Dalloway understands: "A thing there was that
mattered, a thing, wreathed about with chatter, defaced, obscured in
her own life, let drop every day in corruption, lies, chatter. This he
had preserved. Death was defiance. Death was an attempt to communicate" (280). By understanding this about Septimus' death,
Clarissa regains that curious ability to connect separate things into
Theresa L. Crater125
Up to this point in Woolfs novels, resistance to culturally received reality has brought death to the individual and rejuvenation
to society. But Lily Briscoe is not willing to be martyred. In To the
Lighthouse, Lily Briscoe encounters the figure of Woman in the person of Mrs. Ramsay and the Law-of-the-Father represented by Mr.
Ramsay, and finds an alternative to the identity they offer through
her art. She explores the gap between her own daily experience and
the ideology pressed upon her; she dives into the underwater world
of consciousness, and is the first of Woolfs characters to survive the
passage, to return and create from this gap, establishing new cultural alternatives.
Ramsay take part of their identity from her beauty and need for protection. Paul Rayley is moved to propose to Minta Doyle because of
Mrs. Ramsay: "He would go straight to Mrs. Ramsay, because he felt
somehow that she was the person who had made him do it. She had
made him think he could do anything" (118-19). Charles Tansley is
inspired in a similar way: "for the first time in his life Charles
Tansley felt an extraordinary pride; felt the wind and the cyclamen
and the violets for he was walking with a beautiful woman. He had
holdofherbag"(25).
For if she begins to tell the truth, the figure in the looking-glass shrinks; his fitness for life is diminished. How is
he to go on giving judgement, civilising natives, making
laws, writing books, dressing up and speechifying at banquets, unless he can see himself at breakfast and at dinner at least twice the size he really is?(Room 36)
real child and legitimately needs his mother's nurturance; his father
is abusive in usurping his role. In this novel particularly, Woolf
portrays men as dependent, demanding emotional support from others while remaining blissfully ignorant of those others' emotional
needs. The two men in the novel who are exceptions to this will be
discussed later.
Theresa L. Crater127
for a second, to feel finer than her husband; and further, could not
bear not being entirely sure, when she spoke to him, of the truth of
what she said" (61). Mrs. Ramsay knows herself to be more than
Woman. Her faith in that role could, perhaps, be restored if Mr.
Ramsay would play his role properly. She realizes that part of the
reason she presses everyone to marry is to escape the reality of her
own marriage, to press other people to accept the image of The
Family (92-93).
Mrs. Ramsay's masquerade sometimes slips into mimicry.5 At her
dinner party, she looks around and sees that "nothing seemed to
have merged. They all sat separate." She attributes this condition to
"the sterility of men," and understands that "if she did not do it [create social unity] nobody would" (126). The way she moves herself
into the role of Woman reveals the gap between this role and the
"rest of her":
[S] o, giving herself the little shake that one gives a watch
that has stopped, the old familiar pulse began beating, as
the watch begins ticking. . . . And so . . . she began all this
business, as a sailor not without weariness sees the wind
fill his sail and yet hardly wants to be off again and
thinks how, had the ship sunk, he would have whirled
round and round and found rest on the floor of the sea.
(127)
Rachel Vinrace did rest on the floor of the sea, but Mrs. Ramsay
rouses herself. On another occasion, Mrs. Ramsay slips into mimicry
by allowing her husband to protect her, although it is obvious that
she does not need the protection, that he is the one who needs to
give it (100). Her cooperation with this need is mimicry; she is something different from the image he is protecting. She is "elsewhere."
Mrs. Ramsay's "elsewhere" is available to the reader, although
she never uses this other identity as a place of enunciation, as Lily
eventually does. It is Mrs. Ramsay's retreat, her way to revitalize.
She slips into a state of consciousness characterized by listening and
darkness reminiscent of Rachel's madness. She does not wish to
it as a place of enunciation for a new identity. But before she can accomplish this, she must do battle with the ghost of Mrs. Ramsay,
with the image of Woman, the Angel in the House. Lily must rebel
against Mrs. Ramsay, not simply reject her role, first, because Lily
admits that she is "in love" with Mrs. Ramsay, with the Ramsays,
the hustle and bustle of their life, and second, because Lily must
create another role for herself since one is not simply available for
her to step into.
It has been well documented that Woolf was dealing with her own
family situation in this novel. She noted in her diary that she was
no longer obsessed with her parents after writing this book. Mr. and
Mrs. Ramsay fit the pattern of Leslie and Julia Stephen. Woolfs father was a rational man, respected by his colleagues, and a domestic
tyrant, intensely dependent on Julia for a sense of security and self
worth. The opinion is often expressed that Leslie's demands, on top
of having a house full of children for which she was responsible,
killed Julia, or at the very least contributed to her early death. Julia
was held to be a goddess, the perfect embodiment of Woman. She
was beautiful, alleged to be a wonderful mother (although Louise A.
DeSalvo has undermined this myth quite substantially), a splendid
hostess, involved in many charities and providing advice for the
many people coming in and out of her household (Bell 38). Julia died
when Woolf was 13, before she was able to begin seeing her mother
as another adult, and Leslie's famous Mausoleum Book contributed
Theresa L. Crater129
to turning Julia into a myth, and life after her death into a subdued,
painful ordeal. As a result, Woolf grew up with an ominously
grandiose view of her mother as the perfect woman. Perfection was
attainable; it also destroyed you. It was what every little girl was to
become.
her own haunting angel, but Ruddick points out that we must come
to terms with the angels our mothers bequeath us. Ruddick asserts
that Woolfs mother was the one "for whom she longed, from whom
she hoped for the deepest secret, with whom she wanted complete
union" (197). As Sydney Kaplan states, "unity with Mrs. Ramsay
herself is a hopeless dream," but Lily's dream, nonetheless (105).
Rachel Blau DuPlessis, on the other hand, sees this unity as somewhat possible through a "reparenting process," a means of evoking
"the preoedipal dyad, matrisexuality, or a bisexual oscillation deep
in the gendering process" which Lily reexperiences through finishing her painting (94). As she paints, Lily Briscoe goes through a
grieving process for both the Ramsays, with the dark triangle representing Mrs. Ramsay and the hedge Mr. Ramsay. The painting
process involves identifying her own loss and pain, remembering the
joy and lessons she learned from both, affirming her own choices for
her lifebringing all into balance. Ruddick sees Lily's grieving
process as successful because she "completed the painful and complicated work of mourning, giving up her lost beloved without hating
her or losing herself" (195).
At first, Lily tries to get from Mrs. Ramsay the secret of how to be
Woman. Her rebellion will not be necessary, she feels, if she can gain
Mrs. Ramsay's knowledge, not through words, but through uniting
with her. Mrs. Ramsay is in Lily's room encouraging her to marry:
"she must, Minta must, they all must marry .... an unmarried
woman has missed the best of life" (77). Lily laughs "at the thought
of Mrs. Ramsay presiding with immutable calm over destinies which
she completely failed to understand." But she cannot dismiss Mrs.
Ramsay's power so easily:
But into what sanctuary had one penetrated? Was it wisdom? Was it knowledge? Was it, once more, the deceptiveness of beauty ... or did she lock up within her some
secret which certainly Lily Briscoe believed people must
have for the world to go on at all?(78)
Lily wishes to know how Mrs. Ramsay creates unity everywhere she
goes. After the dinner party, when Mrs. Ramsay climbs the stairs,
Lily muses, "directly she went a sort of disintegration set in" (168).
Lily thinks that "everyone could not be as helter-skelter, hand to
mouth as she was" (78).
Lily attempts to unite with Mrs. Ramsay to learn her secrets:
Theresa L. Crater131
cepting a new form of life for herself. Lily feels guilty that she cannot soothe Mr. Ramsay as his wife would have, but she also resents
his intrusions and is angered by his demands:
That man, she thought, her anger rising in her, never
gave; that man took. She, on the other hand, would be
forced to give. Mrs. Ramsay had given. Giving, giving,
giving, she had diedand had left all this. Really, she
was angry with Mrs. Ramsay.(223)
Woolf ties the experiences together. Lily is not simply angry with
Mr. Ramsay. She is angry with Mrs. Ramsay for submitting to him
and killing herself by doing it. She is angry that she, too, must submit, that she is still not free from the demands of being Woman,
which have deep roots in her psyche. She is angry that these roots
make her feel guilty and self-doubtful, that she is wasting her time
"playing at painting" at 44 (224). She is angry that she is a guest in
this man's house (reflecting the economic dependence of women that
Woolf identified as the reason women still had to be charming) and
must please him in some way.
Lily must battle with social expectations, with Mr. Ramsay, in
order to paint. She prepares herself for the task:
Well, thought Lily in despair, letting her right hand fall at
her side, it would be simpler to have it over. Surely, she
could imitate from recollection the glow, the rhapsody, the
self-surrender, she had seen on as many women's faces
(on Mrs. Ramsay's, for instance) when on some occasion
like this they blazed up . . . into a rapture of sympathy.
(224)
She tries to summon up her masquerade of Woman, but is unsuccessful. She is embarrassed and angered that Mr. Ramsay dramatizes himself. The more he presses, the more silent she grows. "His
immense self-pity, his demand for sympathy poured and spread it-
self in pools at her feet, and all she did, miserable sinner that she
was, was to draw her skirts a little closer round her ankles lest she
should get wet" (228).
she deplored ten years ago sitting at the dinner table. She admires
his boots, and this, quite by accident, allows him a chance to assert
himself. After he has shown off his superiority to this female by assuring her that these are the best boots in the world and showing
her that he can tie better knots than she can, he is restored and goes
off happy. At this point, Lily is genuinely sorry for Mr. Ramsay, because she realizes he is a child and cannot change. She sincerely
wishes to comfort him, but now, off he goes. There is a sort of forgiveness in this, and as DuPlessis points out, "she helps him without dissolving into romantic thralldom or powerful self-abnegation,
an important distinction from Mrs. Ramsay's way" (97). Lily accepts
Mr. Ramsay for who he is, and this links her to his quest for the
lighthouse. But she has been linked to him all along. Resolving her
relationship with his demands has always been a part of the "picture," for the hedge in her painting is Mr. Ramsay. As he walks up
and down the terrace in the first section of the novel, he walks be-
tween the hedge and the urn of geraniums, and each becomes part
of his thinking process (56). He stares into the hedge for his answers. Lily is genuinely connected with Mr. Ramsay; he lands at the
lighthouse as she puts the finishing strokes on the hedge in her
painting.
Two other men have served as foils to Mr. Ramsay throughout the
novelWilliam Bankes and Augustus Carmichaeland have assisted Lily in resolving her relationship to the Law-of-the-Father.
William Bankes adores Mrs. Ramsay, but he does not demand praise
from her. He offers his love as a tribute to her beauty. This relationship is less devouring than Mr. Ramsay's, and Lily later enters into
a mutual friendship with Bankes in which he does not invade her
privacy. She defeats Mrs. Ramsay by refusing to marry him, but
does not have to completely reject him. She forges a different relationship with him, one in which she is not Other. Mr. Carmichael, on
the other hand, sees through Mrs. Ramsay, who realizes he does. He
alone sees her insistence on helping people as arising from her own
selfishness, her desire to impose herself on others (65). He does not
demand she be Woman. Without this role, Mrs. Ramsay does not
know how to live, and so, she is uncomfortable with him. In contrast, Carmichael's presence serves as a support against which Lily
leans to finish her picture. He is linked with the underwater world
Lily enters. At the end of the novel he stands beside her, "looking
like an old pagan god, shaggy, with weed in his hair and the trident
(it was only a French novel) in his hand" (309).
Theresa L. Crater133
Alone with her painting (facing the unfinished half of it), having
resolved her relationship with Mr. Ramsay, Lily must come to completion with Mrs. Ramsay. Painting takes Lily deeper and deeper
into the "elsewhere" of the unconscious, into body feelings, and the
activity of creating new form merges with the process of remembering the experiences that make new form necessary and reaching
some emotional, psychological resolution with them:
And as she lost consciousness of outer things, and her
name and her personality and her appearance and
whether Mr. Carmichael was there or not, her mind kept
throwing up from its depths, scenes, and names, and sayings, and memories and ideas.(238)
As Lily paints, one of the things that happens is that she affirms
her own choices over how Mrs. Ramsay would have ordered her life,
enjoys a kind of victory over her. "And as she dipped into the blue
paint, she dipped into the past there" (256). She remembers what
became of Paul and Minta, that the marriage Mrs. Ramsay created
was a failure. "Life has changed completely":
For a moment Lily, standing there, with the sun hot on
her back, summing up the Rayleys, triumphed over Mrs.
Ramsay, who would never know how Paul went to coffeehouses and had a mistress; how he sat on the ground and
Minta handed him his tools; how she stood here painting,
had never married, not even William Bankes.(260)
Ramsay both create unity, meaning; Lily has established a link with
Mrs. Ramsay. As Kaplan puts it, "Mrs. Ramsay's power was to make
possible, given that Lily has been formed by the ideology of the patriarchal family, her new form is a transmutation of that ideology,
retaining some of the value of the old as well as some of its harm.
Seeing Mrs. Ramsay as a sister artist, Lily moves from looking to
her for answers to looking at her as another human being. Lily now
assumes the horrible burden of living in a world with no answers:
"Was there no safety? No learning by heart of the ways of the world?
No guide, no shelter, but all was miracle, and leaping from the pinnacle of a tower into the air?" (268). This psychological change opens
Lily to her deepest feelings about Mrs. Ramsay, her terrible grief at
her death and the loss of the promise that someone will make things
safe. Like Rachel and Septimus, Lily loses individuality for one moment in her grief, but unlike these former characters, she returns
from this annihilation renewed and healed. "And now slowly the
pain of the want, and the bitter anger . . . lessened." Lily has somehow released Mrs. Ramsay of "the weight that the world had put on
her," creating safety and meaning for everyone, and she blesses Lily
with a "wreath of white flowers" (269).
Yet, Lily has not finished her painting. In order to do this, she
must learn to stay in touch with the underwater world of consciousness, the "elsewhere," and the everyday reality of ordinary consciousness. Woolf calls this the "razor edge of balance between two
opposite forces; Mr. Ramsay and the picture" (287). The picture is
that alternative reality, the vision Lily has wished to express from
the earliest pages of the novel: " 'But this is what I see; this is what
I see,' and so to clasp some miserable remnant of her vision to her
breast, which a thousand forces did their best to pluck from her"
(32). To paint this vision, Lily has sunk deep into her unconscious.
To finish the painting, to bring her vision into the light of day, Lily
must successfully cope with all that Mr. Ramsay represents: the
Law-of-the-Father and everyday consciousness. Woolf describes this
reality as being "on a level with ordinary experience, to feel simply
that's a chair, that's a table, and yet at the same time, it's a miracle,
it's an ecstasy" (300).
Lily maintains this level of awareness and is rewarded when
someone casts a shadow on the steps, as if by accident. She remembers the form Mrs. Ramsay once took in her painting, "an oddshaped triangular shadow" (299). Lily has indeed found a form of
unity with Mrs. Ramsay, for Mrs. Ramsay experienced her own
"elsewhere," that consciousness she retreated to for renewal, which
Theresa L. Crater135
Notes
'In Alice Doesn't, Terese de Lauretis established the distinction between
Woman, "a fictional construct, a distillate from diverse but congruent discourses dominant in Western cultures . . . which works as both their vanish-
ing point and their specific condition of existence," and women, "the real
historical beings who cannot as yet be defined outside of those discursive
formations, but whose material existence is nonetheless certain" (5).
2For more discussion of these ideas, see Jacques Lacan and Julia
Kristeva.
Irigaray, Luce. Speculum of the Other Woman. Trans. Gillian C. Gill. Ithaca:
Cornell University Press, 1985.
Kaplan, Sydney. Feminine Consciousness in the Modern British Novel.
Urbana: University of Illinois Press, 1975.
Kristeva, Julia. Semiotike: Recherches pour une semanalyse. Paris: TelQuel,
1969.
Lilienfeld, Jane. "Where the Spear Plants Grew: The Ramsays' Marriage in
To the Lighthouse." New Feminist Essays on Virginia Woolf. Ed. Jane
Marcus. Lincoln: University of Nebraska Press, 1981: 148-69.
Riviere, Joan. "Womanliness as Masquerade." Formations of Fantasy. Eds.
Victor Brgin, James Donald, and Cora Kaplan. London: Methuen,
1986: 34-44.
Ruddick, Sara. "Learning to Live with the Angel in the House." Women's
Studies 4 (1977): 181-200.