τῶν δ' ὅστις λωτοῖο φάγοι μελιηδέα καρπὸν,
οὐκέτ' ἀπαγγεῖλαι πάλιν ἤθελεν οὐδὲ νέεσθαι
ἀλλ' αὐτοῦ βούλοντο μετ' ἀνδράσι Λωτοφάγοισιν
λωτὸν ἐρεπτόμενοι μενέμεν νόστου τε λαθέσθαι.
Well, do you know there is a brief dialogue in "Pickwick" that seems almost as enchanted, to me. The scene is the manor-farm kitchen, on Christmas eve.
"'How it snows,' said one of the men, in a low voice.
"'Snows, does it?' said Wardle.
"'Rough, cold night, sir,' replied the man, 'and there's a wind got up that drifts it across the fields, in a thick white cloud.'
"'What does Jem say?' inquired the old lady. 'There ain't anything the matter, is there?'
"'No, no, mother,' replied Wardle; 'he says there's a snow-drift, and a wind that's piercing cold.'"
You know this is the introduction to the Tale of Gabriel Grub, an admirable legend which Dickens "farsed" with an obtrusive moral. But I confess that the atmosphere (which to me seems all the wild weather and the wild legend of the north) suggested by those phrases "a thick white cloud," and "a wind that's piercing cold" is in my judgment wholly marvellous. But Dickens, of course, is full of impressions which never become expressions. You remember that chapter about the lawyer's clerks in the "Magpie and Stump"? It is always quite pathetic to me to note how Dickens felt the strangeness, the mystery, the haunting that are like a mist about the old Inns of Court, and how utterly unable he was to express his emotion—to find a fit symbol for his meaning. He takes refuge, as it were, behind Jack Bamber, who tells two very insignificant legends as to the mystery of the Inns. Dickens feels that these legends are insignificant, and throws in one that is pure burlesque, and then changes the subject in despair; the vague impression has refused to be put into words; probably, indeed, it had stopped short of becoming thought. But I am afraid that if I once begin to talk about the defects and faults of Dickens I shall run on for ever, and I think you will be able to find out his laches quite well for yourself. What I want to insist on is his sense of mystery, his withdrawal from common life, and, finally, his ecstasy. I have not proved my case up to the hilt by a thorough-going analysis of "Pickwick," but I think I have suggested the "heads" of such an analysis. There is ecstasy in the main idea, in the thought of the man who wanders away from his familiar streets into unknown tracks and lanes and villages, there is ecstasy in the conception of all those queer, grotesque characters, reminders each one of the strangeness of life, there is ecstasy in the thought of the wild Christmas Eve, of the fields and woods scourged by "a wind that's piercing cold," hidden by the thick cloud of snow, there is ecstasy in that vague impression of the old, dark, Inns, of the "rotten" chambers that had been shut up for years and years. In a word: "Pickwick" is fine literature.
Well, you've got what you wanted; some sort of analysis of my case: "'Pickwick' v. 'Vanity Fair'"; but it must be clearly understood that I'm not going to "work out" every example. However, I am not sorry that I have been led to go into this particular case rather fully, because it is a typical one, and we shall not be obliged to go over the same ground again. I mean, that having witnessed the dissection of Thackeray, you will have no need to come to me for my judgment of George Eliot, or of Anthony Trollope, or—to make a very long list a very short one—of about ninety-nine per cent of our modern novels. Yes, you have mentioned a great name, and I, like you, take off my cap to the man who has gone on his way, without caring for the "public," or the "reviewers," or anything else, except his own judgment of what is right. But, frankly, if you pass from the man and come to his work, my plain opinion is this: that he has written about ordinary life, regarded from an ordinary standpoint, in a style which is extraordinary certainly, but very far from beautiful. It is not a beautiful style, since a fine style, though it may carry suggestion beyond the bourne of thought, though it may be the veil and visible body of concealed mysteries, is always plain on the surface. It may be like an ingeniously devised cryptogram, which may have an occult sense conveyed to initiated eyes in every dot and line and flourish, but is outwardly as simple and straightforward as a business letter. But in the works of the writer whom we are discussing obscurities, dubieties of all kinds are far from uncommon; and in many of his books there are passages which hardly seem to be English at all. The words are familiar—most of them—the grammatical construction often offers no very considerable difficulties—it is rarely, I mean, that one has to search very long for the nominative of the sentence—but when one has read the words and parsed them, one feels inclined to think that after all the passage is not in English but in some other language with a superficial resemblance to English. Style is not everything? Certainly not; a book may fail in style, and yet be fine, though not the finest literature. You have only to open Sir Walter Scott to have highly conclusive evidence on that point. But the writer we are considering not only fails in the body of art but even more conspicuously in the soul of it. Just think for a moment of his story of the very earnest Jew who fell in love with the baroness who was not very earnest. There was a false female friend, you remember, and social complications perturbed the hearts of the curiously assorted lovers, and finally the Jew was shot in a duel by another, less "detrimental," courtier. Can you conceive anything more trivial than this? Don't you see that from such a book as that the idea, the soul of fine literature, is completely lacking? Great books may always be summed up in a phrase, often in a single word, and that phrase or that word will always signify some primary and palmary idea. To me the only "idea" suggested by the plot I have outlined is unimportance; and, as in the case of Thackeray, ecstasy is entirely absent both from this and from all other of the author's books. You say that, after all, the plot in question is a plot of the love of a man for a woman, and that that is an idea in the highest sense of the word, and an idea which is the most of all fit for the purpose and the making of the finest literature. I agree with you in the latter clause of your sentence, but I must point out that the book is not the story of the love of a man for a woman, it is the story of the flirtation of a baroness with a German Jew Socialist—a very different matter. In a word, it is a tale of the accidental, of the particular, of the inessential; it is completely the play of Hamlet with the part of Hamlet omitted, and the greatest stress laid on the minor characters.
It is quite true that when an author writes a romance containing a hero and a heroine he must tell you who they are, he must give, briefly and succinctly, the necessary details—names, ages, conditions and so forth—but if he is a great author he will do this incidentally and make us feel that such details are incidental. In short, he must poise his feet on earth, but his way is to the stars. Think of the "Scarlet Letter," open it again and see how admirably Hawthorne has omitted a world of unessential details that a lesser man would have put in. He has left out a whole encyclopædia of useless and tedious information; there is the dim, necessary background of time and place, but in reality the scene is Eternity, and the drama is the Mystery of Love and Vengeance and Hell-fire. Of course fine literature must have its gross and carnal body, we must know "who's who," for I don't think an old-fashioned receipt that I remember was ever very successful. Oh, you must have read some of the tales I mean; they used to flourish in the old "Keepsakes," and the hero was boldly labelled "Fernando" for all distinction and description. One might surmise that Fernando was domiciled on the continent of Europe, but that was all. It was not successful, this well-meaning school of fiction, and I repeat that the finest literature must have its accidents—it cannot exist as shining substance alone. It is just the same with the art of sculpture, with the art of painting. You cannot look at a Greek Apollo without looking at that part of the body which conceals the bowels, but I imagine you don't want to treasure this thought or to insist on it? And I suppose a geologist, looking at a picture, c
ould tell you whether those wild and terrible rocks were volcanic or carboniferous; but really one doesn't want to know. Bowels, geological formation, in sculpture and painting, the social position of the characters and all other such details in fine literature are inessential; and the great artist will, as I said, make us feel that they are inessential. If you want an instance of what I mean read a book which is very comparable with the German-Jew-Baroness tale that we were talking about. I mean "Two on a Tower" by Mr Hardy. In that you have the contrast of social ranks: the "two" are the Lady of the Manor and an educated peasant, but how utterly all thought of "society" (in any sense of the word) disappears from those wonderful pages, as you advance and find that the theme is really Love. Why even the accidents are glorified and are made of the essence of the book. The old tower standing in the midst of lonely, red ploughlands far from the highway, is at first only the convenient place where the young peasant studies astronomy; but as you read you feel the change coming, the tower is transmuted, glorified; every stone of it is aglow with mystic light; it is made the abode of the Lover and the Beloved, it is seen to be a symbol of Love, of an ecstasy, remote, and passionate, and eternal, dwelling far from the ways of men. Compare these two books, I say again, and you will know the chief distinction between fine literature and reading matter. To me, I confess, the "Jew-book" has not even interest of the lower sort, not by any means the interest of Thackeray, or Jane Austen or even of poor, dreary, draggle-tailed George Eliot; but if you are amused by it, I have no objection to make. You may be amused by the plates of the "Spring and Summer Novelties" in the lady's paper, if you please; but for heaven's sake don't come here and tell me that on the whole you prefer Botticelli's Primavera! Nay, but the fashion-plates are sometimes very nicely done, and they put in backgrounds, and they are trying to give the faces some character. Do get it into your head—firmly and fixedly—that the camera and the soul of man are two entirely different things.
You think the "photographic" comparison unfair, in this and other instances, because of the mechanical element in photography, because of that camera I have just mentioned? Well, I suppose that it is a little misleading. The sun and the camera between them certainly do your picture for you, and as you urge, there is more of artifice in the merest Sunday-school tale than in the best of photographs. Still, you must remember that photography too has its artifice, its choice of the right and the wrong way, and its exercise of judgment; there is a great deal in it that is not mechanical; and in its essence it is of the same class as the books I have been alluding to. The means employed are different, and a higher and finer artifice is required for making books than for taking photographs, but the end of each is the same, and that end is to portray the surface of life, to make a picture of the outside of things. It is on this ground that I defend my use of the analogy, and you must understand me to speak only of the object which is common to each, when I compare the secondary writer to a photographer. The writers, to be sure, have invention in a greater or less degree, but you will remark that the artists in literature have the power of creation, a totally different process. Invention is the finding of a thing in its more or less obscure hiding-place; creation is the making of a new thing, the invocation of Something from Nothingness. Don Quixote is a creation; the clergyman in "Pride and Prejudice" is an invention, Colonel Newcome is, in all probability, a composite portrait, while the Jew-Socialist who fell in love with the Baroness is simply a portrait of Ferdinand Lassalle.
You must remember that while the two classes—fine literature and reading matter—differ the one from the other generically, the individuals of each class differ from each other only specifically. Thus the difference in merit between the "Odyssey" and "Pickwick" is enormous, but it is a specific difference. In the same way it is hard to measure with the imagination the difference between "Madame Bovary" and that famous Sunday-school story "Jackie's Holiday": the former is immensely clever, the latter is immensely silly; but the two are, emphatically, of the same genus. In each case the effort of the author is to "describe life," the aim of Flaubert is absolutely identical with the aim of Miss Flopkins, and their results differ only as the Frenchman differs from the Englishwoman, the one being a serious and patient artificer while the other is a bungling idiot, who obtrudes her very empty personality and her very trashy ethics instead of studiously concealing them. Still: a photograph taken in the most famous studio in London is still a photograph equally with the spotted and misty effort of the amateur, and no amount of "touching-up" or "finishing," however patient it may be, will turn a photograph into a work of art. And, in like manner, no labour, no care, no polishing of the phrase, no patience in investigation, no artifice in plot or in construction will ever make "reading-matter" into fine literature.
III
Table of Contents
I see that I shall be obliged to keep on reiterating the difference between fine literature and "literature," or in other words between art and observation expressed with artifice. I am afraid, that in your heart of hearts, you still believe that the "Odyssey" is fine literature, and that "Pride and Prejudice" is fine literature, though the "Odyssey" is "better" than "Pride and Prejudice." It is that "better" that I want to get out of your head, that monstrous fallacy of comparing Westminster Abbey with the charming old houses in Queen Square. You would see the absurdity of imagining that there can be any degree of comparison between two things entirely different, if I substituted for "Pride and Prejudice" some ordinary circulating-library novel of our own times. At least I hope you would see, though, as I told you a few weeks ago, I doubt very much whether many people realise the distinction between the "Odyssey" and a political pamphlet. The general opinion, I expect, is that both belong to the same class, though the Greek poem is much more "important" than the pamphlet. I think we succeeded in demonstrating the falsity of this idea, in showing clearly and decisively that fine literature means the expression of the eternal human ecstasy in the medium of words, and that it means nothing else whatsoever. Words, it is true, are used for other ends than this: they are used in sending telegrams to stockbrokers, for example, but why should this double office create any confusion? A tub and a tabernacle may each be made of wood, but you don't mix the two things up on that account? The other day you gave me a most amusing account of your landlady's quarrels with her servant girls. I remember that I laughed consumedly, and at the moment, that solemn preconisation of the servant Mabel to the effect that her mistress, Mrs Stickings, was not a "lydy," was more to my taste than the recitation of the "Ode on a Grecian Urn." But you surely didn't think that you were making literature all the while? Or that the history of Mrs Stickings and Mabel would have mysteriously become literature if you had written it down and got somebody to print it? Or that it would have been literature if some of the details had been a little exaggerated (I thought you had embroidered here and there); or if you had made the whole story up out of your own head? Exactly, you were, as you say, amusing me by the relation of facts a little altered, compressed, and embellished, and I am glad that you see that no process of writing or printing, no variation in the proportion of truth and invention, even to the total lack of all truth, could have changed an amusing presentation of the Stickings ménage into fine literature. But, surely, it is so very obvious. Did any cook ever think that he could change a turkey into a bird of paradise by careful attention to the farse and the sauce? The farmer might as well expect to breed early phœnixes for Leadenhall Market by the simple process of lighting a bonfire in the farmyard. The young ducks would jump into the blaze, and the transformation would be the work of a second! There is no more madness in that notion than in the other one—that one has only to print an amusing, interesting, life-like, or pathetic tale to make it into fine literature.
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