Copyright © 1998 The Johns Hopkins University Press. All rights reserved.
The Henry James Review 19.1 (1998) 17-35
In Possession of a Secret: Rhythms of Mastery
and Surrender in "The Beast in the Jungle"
Gert Buelens
The most common reading (or misreading) of Henry James's "The Beast in the Jungle" (1903) runs
somewhat as follows: John Marcher is the benighted author of his own sorry fate. Unable to see
that it is up to him to bring about the major event for which he secretly feels destined, he never
musters the courage to act and ends up a miserable failure. May Bartram, with whom he has
shared his secret, is perceptive enough to see the nature of his problem, yet she cannot impart her
insight to the obtusely self-absorbed Marcher during her lifetime. Only after May's death does
Marcher come to realize her importance to him and see that she loved him. Too late, he
understands that he should have acted by returning the passion she felt for him.
Thus summarized, the story is a romantic tale with a palatable moral. If only the hero had been
less self-preoccupied, he would have responded to the love of this warm and selfless woman.
1
Or,
with a slightly different emphasis, if only the hero had not dreamed in such lofty terms of a strikingly
rare destiny, he would have embraced the worthwhile opportunities offered by common reality.
2
A
recent variation on this romantic-moral reading has proposed a less palatable moral, suggesting
that Marcher's problem is panic in the face of homosexual desire. If only the hero had admitted this
sexual possibility, the reasoning is, he could have been liberated for a fulfilling erotic life.
3
These interpretations are certainly appealing. Perhaps their greatest attraction resides in their
allegorical simplicity. A neat opposition is suggested between a selfishly blind Marcher, "stupidly"
waiting for a special fate, meanwhile demonstrating "the chill of his egotism," and a selflessly loving
May, standing by helplessly as Marcher's "kind, wise keeper" (Berthold 134). The reader is placed
[End Page 17] in the agreeable position of being able to see through Marcher's delusion and to
appreciate May's painful insight into her friend's condition. We can see that the secret which
Marcher possesses and so carefully protects is in fact a secret that possesses him--and through
him also May. Both are reduced to wretched servants of an all-consuming secret.
There are a number of problems, though, with this way of summarizing the reader's apprehension
of the story. We should note, for instance, that the phrases just quoted to characterize Marcher and
May can all be traced to Marcher's consciousness. This is most problematical with regard to our
understanding of May's kindness, wisdom, and protectiveness, which is suspiciously close to
Marcher's perception of her throughout the story. We may seem to be on safer ground in adopting
Marcher's self-assessment at the end of the story, from which the descriptions of his stupidity and
selfishness have been borrowed. Yet, a few critics have questioned whether Marcher really does
reach the insight there with which he is usually credited. Jones has wondered whether Marcher's
focus on his chilling egotism is not yet another way of compulsively marking his own distinction
from common humanity (233). Harris is sure that Marcher remains blind to the end: "Marcher does
not fail to live, love, suffer; with his consciousness trained obsessively on the future, he fails to
realize that he has lived, loved, suffered and that he is continuing to do so with every breath he
takes" (152). Is the story, then, such a clear-cut allegory of the "unlived life," embodied in Marcher
(Berthold 129), versus "the good, the desirability, of love and sexuality," exemplified by May
(Sedgwick, Epistemology 196)? Is it a morality tale in which Marcher stands for "a man obsessed
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