Aspects of the Novel

by Edward Morgan Forster

  That is why, in the rather ramshackly course that lies ahead of us, we cannot consider fiction by periods, we must not contemplate the stream of time. Another image better suits our powers: that of all the novelists writing their novels at once. They come from different ages and ranks, they have different temperaments and aims, but they all hold pens in their hands, and are in the process of creation. Let us look over their shoulders for a moment and see what they are writing. It may exorcise that demon of chronology which is at present our enemy and which (we shall discover next week) is sometimes their enemy too. "Oh, what quenchless feud is this, that Time hath with the sons of men," cries Herman Melville, and the feud goes on not only in life and death but in the byways of literary creation and criticism. Let us avoid it by imagining that all the novelists are at work together in a circular room. I shall not mention their names until we have heard their words, because a name brings associations with it, dates, gossip, all the furniture of the method we are discarding.

  They have been instructed to group themselves in pairs. We approach the first pair, and read as follows:

  I. I don't know what to do—not I. God forgive me, but I am very impatient! I wish—but I don't know what to wish without a sin. Yet I wish it would please God to take me to his mercy!—I can meet with none here.—What a world is this!—What is there in it desirable? The good we hope for so strangely mixed, that one knows not what to wish for! And one half of mankind tormenting the other and being tormented themselves in tormenting.

  II. What I hate is myself—when I think that one has to take so much, to be happy, out of the lives of others, and that one isn't happy even then. One does it to cheat one's self and to stop one's mouth—but that is only, at the best, for a little. The wretched self is always there, always making us somehow a fresh anxiety. What it comes to is that it's not, that it's never, a happiness, any happiness at all, totake. The only safe thing is to give. It's what plays you least false.

  It is obvious that here sit two novelists who are looking at life from much the same angle, yet the first of them is Samuel Richardson, and the second you will have already identified as Henry James. Each is an anxious rather than an ardent psychologist. Each is sensitive to suffering and appreciates self-sacrifice; each falls short of the tragic, though a close approach is made. A sort of tremulous nobility —that is the spirit that dominates them—and oh how well they write!—not a word out of place in their copious flows. A hundred and fifty years of time divide them, but are not they close together in other ways, and may not their neighbourliness profit us? Of course as I say this I hear Henry James beginning to express his regret—no, not his regret but his surprise—no, not even his surprise but his awareness that neighbourliness is being postulated of him, and postulated, must he add, in relation to a shopkeeper. And I hear Richardson, equally cautious, wondering whether any writer born outside England can be chaste. But these are surface differences, are indeed no differences at all, but additional points of contact. We leave them sitting in harmony, and proceed to our next pair.

  I. All the preparations for the funeral ran easily and happily under Mrs. Johnson's skilful hands. On the eve of the sad occasion she produced a reserve of black sateen, the kitchen steps, and a box of tintacks, and decorated the house with festoons and bows of black in the best possible taste. She tied up the knocker with black crêpe, and put a large bow over the corner of the steel engraving of Garibaldi, and swathed the bust of Mr. Gladstone that had belonged to the deceased with inky swathings. She turned the two vases that had views of Tivoli and the Bay of Naples round, so that these rather brilliant landscapes were hidden and only the plain blue enamel showed, and she anticipated the long contemplated purchase of a tablecloth for the front room, and substituted a violet purple cover for the now very worn and faded raptures and roses in plushette that had hitherto done duty there. Everything that loving consideration could do to impart a dignified solemnity to her little home was done.

  II. The air of the parlour being faint with the smell of sweet cake, I looked about for the table of refreshments; it was scarcely visible until one had got accustomed to the gloom, but there was a cut-up plum cake upon it, and there were cut-up oranges, and sandwiches, and biscuits, and two decanters that I knew very well as ornaments, but had never seen used in all my life; one full of port, and one of sherry. Standing at this table, I became conscious of the servile Pumblechook in a black cloak and several yards of hat-band, who was alternately stuffing himself, and making obsequious movements to catch my attention. The moment he succeeded, he came over to me (breathing sherry and crumbs) and said in a subdued voice, "May I, dear sir?" and did.

  These two funerals did not by any means happen on the same day. One is the funeral of Mr. Polly's father (1920), the other the funeral of Mrs. Gargery in Great Expectations (1860). Yet Wells and Dickens are describing them from the same point of view and even using the same tricks of style (cf. the two vases and the two decanters). They are, both, humorists and visualizers who get an effect by cataloguing details and whisking the page over irritably. They are generous-minded; they hate shams and enjoy being indignant about them; they are valuable social reformers; they have no notion of confining books to a library shelf. Sometimes the lively surface of their prose scratches like a cheap gramophone record, a certain poorness of quality appears, and the face of the author draws rather too near to that of the reader. In other words, neither of them has much taste: the world of beauty was largely closed to Dickens, and is entirely closed to Wells. And there are other parallels—for instance their method of drawing character, but that we shall examine later on. And perhaps the great difference between them is the difference of opportunity offered to an obscure boy of genius a hundred years ago and to a similar boy forty years ago. The difference is all in Wells' favour. He is far better educated than his predecessor; in particular the addition of science has strengthened his mind out of recognition and subdued his hysteria. He registers an improvement in society: Dotheboys Hall has been superseded by the Polytechnic. But he does not register any change in the novelist's art.

  What about our next pair?

  I. But as for that mark, I'm not sure about it; I don't believe it was made by a nail after all; it's too big, too round, for that I might get up, but if I got up and looked at it, ten to one I shouldn't be able to say for certain; because once a thing's done, no one ever knows how it happened. O dear me, the mystery of life! The inaccuracy of thought! The ignorance of humanityl To show how very little control of our possessions we have—what an accidental affair this living is after all our civilization-let me just count over a few of the things lost on one lifetime, beginning, for that always seems the most mysterious of losses—what cat would gnaw, what rat would nibble-three pale blue canisters of bookbinding tools? Then there were the birdcages, the iron hoops, die steel skates, the Queen Anne coal-scuttle, the bagatelle-board, the hand-organ—all gone, and jewels too. Opals and emeralds, they lie about the roots of turnips. What a scraping paring affair it is to be surel The wonder is that I've any clothes on my back, that I sit surrounded by solid furniture at this moment. Why, if one wants to compare life to anything one must liken it to being blown through the Tube at fifty miles an hour. . . .

  II. Every day for at least ten years together did my father resolve to have it mended; 'tis not mended yet. No family but ours would have borne with it an hour, and what is most astonishing, there was not a subject in the world upon which my father was so eloquent as upon that of door-hinges. And yet, at the same time, he was certainly one of the greatest bubbles to them, I think, that history can produce; his rhetoric and conduct were at perpetual handy-cuffs. Never did the parlour door open but his philosophy or his principles fell a victim to it; three drops of oil with a feather, and a smart stroke of a hammer, had saved his honour for ever.

  Inconsistent soul that man is; languishing under wounds which he has the power to heal; his whole life a contradiction to his knowledge; his reason, that precious g
ift of God to him (instead of pouring in oil), serving but to sharpen his sensibilities, to multiply his pains, and render him more melancholy and uneasy under them! Poor unhappy creature, that he should do so! Are not the necessary causes of misery in this life enough, but he must add voluntary ones to his stock of sorrow? Struggle against evils which cannot be avoided, and submit to others which a tenth part of the trouble they create him would remove from his heart for ever.

  By all that is good and virtuous, if there are three drops of oil to be got and a hammer to be found within ten miles of Shandy Hall, the parlour door-hinge shall be mended this reign.

  The passage last quoted is, of course, out of Tristram Shandy. The other passage was from Virginia Woolf. She and Sterne are both fantasists. They start with a little object, take a flutter from it, and settle on it again. They combine a humorous appreciation of the muddle of life with a keen sense of its beauty. There is even the same tone in their voices— a rather deliberate bewilderment, an announcement to all and sundry that they do not know where they are going. No doubt their scales of value are not the same. Sterne is a sentimentalist, Virginia Woolf (except perhaps in her latest work, To the Lighthouse) is extremely aloof. Nor are their achievements on the same scale. But their medium is similar, the same odd effects are obtained by it, the parlour door is never mended, the mark on the wall turns out to be a snail, life is such a muddle, oh, dear, the will is so weak, the sensations fidgety—philosophy—God— oh, dear, look at the mark—listen to the door— existence is really too . . . what were we saying?

  Does not chronology seem less important now that we have visualized six novelists at their jobs? If the novel develops, is it not likely to develop on different lines from the British Constitution, or even the Women's Movement? I say "even the Women's Movement" because there happened to be a close association between fiction in England and that movement during the nineteenth century—a connection so close that it has misled some critics into thinking it an organic connection. As women bettered their position, the novel, they asserted, became better too. Quite wrong. A mirror does not develop because an historical pageant passes in front of it. It only develops when it gets a fresh coat of quicksilver—in other words, when it acquires new sensitiveness; and the novel's success lies in its own sensitiveness, not in the success of its subject-matter. Empires fall, votes are accorded, but to those people writing in the circular room it is the feel of the pen between their fingers that matters most. They may decide to write a novel upon the French or the Russian Revolution, but memories, associations, passions, rise up and cloud their objectivity, so that at the close, when they reread, someone else seems to have been holding their pen and to have relegated their theme to the background. That "someone else" is their self no doubt, but not the self that is so active in time and lives under George IV or V. All through history writers while writing have felt more or less the same. They have entered a common state which it is convenient to call inspiration,[2] and having regard to that state, we may say that History develops, Art stands still.

  History develops, Art stands still, is a crude motto, indeed it is almost a slogan, and though forced to adopt it we must not do so without admitting it vulgarily. It contains only a partial truth.

  It debars us in the first place from considering whether the human mind alters from generation to generation; whether, for instance, Thomas Deloney, who wrote humorously about shops and pubs in the reign of Queen Elizabeth, differs fundamentally from his modern representative—who would be someone of the calibre of Neil Lyons or Pett Ridge. As a matter of fact Deloney did not differ; differed as an individual, but not fundamentally, not because he lived four hundred years ago. Four thousand, fourteen thousand years might give us pause, but four hundred years is nothing in the life of our race, and does not allow room for any measurable change. So our slogan here is no practical hindrance. We can chant it without shame.

  It is more serious when we turn to the development of tradition and see what we lose through being debarred from examining that. Apart from schools and influences and fashions, there has been a technique in English fiction, and this does alter from generation to generation. The technique of laughing at characters for instance: to smoke and to rag are not identical; the Elizabethan humorist picks up his victim in a different way from the modern, raises his laugh by other tricks. Or the technique of fantasy: Virginia Woolf, though her aim and general effect both resemble Sterne's, differs from him in execution; she belongs to the same tradition but to a later phase of it. Or the technique of conversation: in my pairs of examples I could not include a couple of dialogues, though I wanted to, for the reason that the use of the "he said" and "she said" varies so much through the centuries that it colours its surroundings, and though the speakers may be similarly conceived they will not seem so in an extract. Well, we cannot examine questions like these, and must admit we are the poorer, though we can abandon the development of subject-matter and the development of the human race without regret. Literary tradition is the borderland lying between literature and history, and the well-equipped critic will spend much time there and enrich his judgment accordingly. We cannot go there because we have not read enough. We must pretend it belongs to history and cut it off accordingly. We must refuse to have anything to do with chronology.

  Let me quote here for our comfort from my immediate predecessor in this lectureship, Mr. T. S. Eliot. Mr. Eliot enumerates, in the introduction to The Sacred Wood, the duties of the critic. "It is part of his business to preserve tradition—when a good tradition exists. It is part of his business to see literature steadily and to see it whole; and this is eminently to see it not as consecrated by time, but to see it beyond time." The first duty we cannot perform, the second we must try to perform. We can neither examine nor preserve tradition. But we can visualize the novelists as sitting in one room, and force them, by our very ignorance, from the limitations of date and place. I think that is worth doing, or I should not have ventured to undertake this course.

  How then are we to attack the novel—that spongy tract, those fictions in prose of a certain extent which extend so indeterminately? Not with any elaborate apparatus. Principles and systems may suit other forms of art, but they cannot be applicable here—or if applied their results must be subjected to reexamination. And who is the re-examiner? Well, I am afraid it will be the human heart, it will be this man-to-man business, justly suspect in its cruder forms. The final test of a novel will be our affection for it, as it is the test of our friends, and of anything else which we cannot define. Sentimentality—to some a worse demon than chronology—will lurk in the background saying, "Oh, but I like that," "Oh, but that doesn't appeal to me," and all I can promise is that sentimentality shall not speak too loudly or too soon. The intensely, stifling human quality of the novel is not to be avoided; the novel is sogged with humanity; there is no escaping the uplift or the downpour, nor can they be kept out of criticism. We may hate humanity, but if it is exorcised or even purified the novel wilts; little is left but a bunch of words.

  And I have chosen the title "Aspects" because it is unscientific and vague, because it leaves us the maximum of freedom, because it means both the different ways we can look at a novel and the different ways a novelist can look at his work. And the aspects selected for discussion are seven in number: The Story; People; The Plot; Fantasy; Prophecy; Pattern and Rhythm.

  2. THE STORY

  WE shall all agree that the fundamental aspect of the novel is its story-telling aspect, but we shall voice our assent in different tones, and it is on the precise tone of voice we employ now that our subsequent conclusions will depend.

  Let us listen to three voices. If you ask one type of man, "What does a novel do?" he will reply placidly: "Well—I don't know—it seems a funny sort of question to ask—a novel's a novel—well, I don't know—I suppose it kind of tells a story, so to speak." He is quite good-tempered and vague, and probably driving a motor-bus at the same time and paying no more attent
ion to literature than it merits. Another man, whom I visualize as on a golf-course, will be aggressive and brisk. He will reply: "What does a novel do? Why, tell a story of course, and I've no use for it if it didn't. I like a story. Very bad taste on my part, no doubt, but I like a story. You can take your art, you can take your literature, you can take your music, but give me a good story. And I like a story to be a story, mind, and my wife's the same." And a third man he says in a sort of drooping regretful voice, "Yes—oh, dear, yes—the novel tells a story." I respect and admire the first speaker. I detest and fear the second. And the third is myself. Yes—oh, dear, yes—the novel tells a story. That is the fundamental aspect without which it could not exist. That is the highest factor common to all novels, and I wish that it was not so, that it could be something different—melody, or perception of the truth, not this low atavistic form.