The Essential G. K. Chesterton

by G. K. Chesterton

  I am constrained to consider Dickens here among the fighters; though I ought (on the pure principles of Art) to be considering him in the chapter which I have allotted to the story-tellers. But we should get the whole Victorian perspective wrong, in my opinion at least, if we did not see that Dickens was primarily the most successful of all the onslaughts on the solid scientific school; because he did not attack from the standpoint of extraordinary faith, like Newman; or the standpoint of extraordinary inspiration, like Carlyle; or the standpoint of extraordinary detachment or serenity, like Arnold; but from the standpoint of quite ordinary and quite hearty dislike. To give but one instance more, Matthew Arnold, trying to carry into England constructive educational schemes which he could see spread like a clear railway map all over the Continent, was much badgered about what he really thought was _wrong_ with English middle-class education. Despairing of explaining to the English middle class the idea of high and central public instruction, as distinct from coarse and hole-and-corner private instruction, he invoked the aid of Dickens. He said the English middle-class school was the sort of school where Mr. Creakle sat, with his buttered toast and his cane. Now Dickens had probably never seen any other kind of school--certainly he had never understood the systematic State Schools in which Arnold had learnt his lesson. But he saw the cane and the buttered toast, and he _knew_ that it was all wrong. In this sense, Dickens, the great romanticist, is truly the great realist also. For he had no abstractions: he had nothing except realities out of which to make a romance.

  With Dickens, then, re-arises that reality with which I began and which (curtly, but I think not falsely) I have called Cobbett. In dealing with fiction as such, I shall have occasion to say wherein Dickens is weaker and stronger than that England of the eighteenth century: here it is sufficient to say that he represents the return of Cobbett in this vital sense; that he is proud of being the ordinary man. No one can understand the thousand caricatures by Dickens who does not understand that he is comparing them all with his own common sense. Dickens, in the bulk, liked the things that Cobbett had liked; what is perhaps more to the point, he hated the things that Cobbett had hated; the Tudors, the lawyers, the leisurely oppression of the poor. Cobbett's fine fighting journalism had been what is nowadays called "personal," that is, it supposed human beings to be human. But Cobbett was also personal in the less satisfactory sense; he could only multiply monsters who were exaggerations of his enemies or exaggerations of himself. Dickens was personal in a more godlike sense; he could multiply persons. He could create all the farce and tragedy of his age over again, with creatures unborn to sin and creatures unborn to suffer. That which had not been achieved by the fierce facts of Cobbett, the burning dreams of Carlyle, the white-hot proofs of Newman, was really or very nearly achieved by a crowd of impossible people. In the centre stood that citadel of atheist industrialism: and if indeed it has ever been taken, it was taken by the rush of that unreal army.

  CHAPTER II

  THE GREAT VICTORIAN NOVELISTS

  The Victorian novel was a thing entirely Victorian; quite unique and suited to a sort of cosiness in that country and that age. But the novel itself, though not merely Victorian, is mainly modern. No clear-headed person wastes his time over definitions, except where he thinks his own definition would probably be in dispute. I merely say, therefore, that when I say "novel," I mean a fictitious narrative (almost invariably, but not necessarily, in prose) of which the essential is that the story is not told for the sake of its naked pointedness as an anecdote, or for the sake of the irrelevant landscapes and visions that can be caught up in it, but for the sake of some study of the difference between human beings. There are several things that make this mode of art unique. One of the most conspicuous is that it is the art in which the conquests of woman are quite beyond controversy. The proposition that Victorian women have done well in politics and philosophy is not necessarily an untrue proposition; but it is a partisan proposition. I never heard that many women, let alone men, shared the views of Mary Wollstonecraft; I never heard that millions of believers flocked to the religion tentatively founded by Miss Frances Power Cobbe. They did, undoubtedly, flock to Mrs. Eddy; but it will not be unfair to that lady to call her following a sect, and not altogether unreasonable to say that such insane exceptions prove the rule. Nor can I at this moment think of a single modern woman writing on politics or abstract things, whose work is of undisputed importance; except perhaps Mrs. Sidney Webb, who settles things by the simple process of ordering about the citizens of a state, as she might the servants in a kitchen. There has been, at any rate, no writer on moral or political theory that can be mentioned, without seeming comic, in the same breath with the great female novelists. But when we come to the novelists, the women have, on the whole, equality; and certainly, in some points, superiority. Jane Austen is as strong in her own way as Scott is in his. But she is, for all practical purposes, never weak in her own way--and Scott very often is. Charlotte Bront dedicated _Jane Eyre_ to the author of _Vanity Fair_. I should hesitate to say that Charlotte Bront's is a better book than Thackeray's, but I think it might well be maintained that it is a better story. All sorts of inquiring asses (equally ignorant of the old nature of woman and the new nature of the novel) whispered wisely that George Eliot's novels were really written by George Lewes. I will cheerfully answer for the fact that, if they had been written by George Lewes, no one would ever have read them. Those who have read his book on Robespierre will have no doubt about my meaning. I am no idolater of George Eliot; but a man who could concoct such a crushing opiate about the most exciting occasion in history certainly did not write _The Mill on the Floss_. This is the first fact about the novel, that it is the introduction of a new and rather curious kind of art; and it has been found to be peculiarly feminine, from the first good novel by Fanny Burney to the last good novel by Miss May Sinclair. The truth is, I think, that the modern novel is a new thing; not new in its essence (for that is a philosophy for fools), but new in the sense that it lets loose many of the things that are old. It is a hearty and exhaustive overhauling of that part of human existence which has always been the woman's province, or rather kingdom; the play of personalities in private, the real difference between Tommy and Joe. It is right that womanhood should specialise in individuals, and be praised for doing so; just as in the Middle Ages she specialised in dignity and was praised for doing so. People put the matter wrong when they say that the novel is a study of human nature. Human nature is a thing that even men can understand. Human nature is born of the pain of a woman; human nature plays at peep-bo when it is two and at cricket when it is twelve; human nature earns its living and desires the other sex and dies. What the novel deals with is what women have to deal with; the differentiations, the twists and turns of this eternal river. The key of this new form of art, which we call fiction, is sympathy. And sympathy does not mean so much feeling with all who feel, but rather suffering with all who suffer. And it was inevitable, under such an inspiration, that more attention should be given to the awkward corners of life than to its even flow. The very promising domestic channel dug by the Victorian women, in books like _Cranford_, by Mrs. Gaskell, would have got to the sea, if they had been left alone to dig it. They might have made domesticity a fairyland. Unfortunately another idea, the idea of imitating men's cuffs and collars and documents, cut across this purely female discovery and destroyed it.

  It may seem mere praise of the novel to say it is the art of sympathy and the study of human variations. But indeed, though this is a good thing, it is not universally good. We have gained in sympathy; but we have lost in brotherhood. Old quarrels had more equality than modern exonerations. Two peasants in the Middle Ages quarrelled about their two fields. But they went to the same church, served in the same semi-feudal militia, and had the same morality, which ever might happen to be breaking it at the moment. The very cause of their quarrel was the cause of their fraternity; they both liked land. But suppose one of them a teetotaler w
ho desired the abolition of hops on both farms; suppose the other a vegetarian who desired the abolition of chickens on both farms: and it is at once apparent that a quarrel of quite a different kind would begin; and that in that quarrel it would not be a question of farmer against farmer, but of individual against individual. This fundamental sense of human fraternity can only exist in the presence of positive religion. Man is merely man only when he is seen against the sky. If he is seen against any landscape, he is only a man of that land. If he is seen against any house, he is only a householder. Only where death and eternity are intensely present can human beings fully feel their fellowship. Once the divine darkness against which we stand is really dismissed from the mind (as it was very nearly dismissed in the Victorian time) the differences between human beings become overpoweringly plain; whether they are expressed in the high caricatures of Dickens or the low lunacies of Zola.

  This can be seen in a sort of picture in the Prologue of the _Canterbury Tales_; which is already pregnant with the promise of the English novel. The characters there are at once graphically and delicately differentiated; the Doctor with his rich cloak, his careful meals, his coldness to religion; the Franklin, whose white beard was so fresh that it recalled the daisies, and in whose house it snowed meat and drink; the Summoner, from whose fearful face, like a red cherub's, the children fled, and who wore a garland like a hoop; the Miller with his short red hair and bagpipes and brutal head, with which he could break down a door; the Lover who was as sleepless as a nightingale; the Knight, the Cook, the Clerk of Oxford. Pendennis or the Cook, M. Mirabolant, is nowhere so vividly varied by a few merely verbal strokes. But the great difference is deeper and more striking. It is simply that Pendennis would never have gone riding with a cook at all. Chaucer's knight rode with a cook quite naturally; because the thing they were all seeking together was as much above knighthood as it was above cookery. Soldiers and swindlers and bullies and outcasts, they were all going to the shrine of a distant saint. To what sort of distant saint would Pendennis and Colonel Newcome and Mr. Moss and Captain Costigan and Ridley the butler and Bayham and Sir Barnes Newcome and Laura and the Duchess d'Ivry and Warrington and Captain Blackball and Lady Kew travel, laughing and telling tales together?

  The growth of the novel, therefore, must not be too easily called an increase in the interest in humanity. It is an increase in the interest in the things in which men differ; much fuller and finer work had been done before about the things in which they agree. And this intense interest in variety had its bad side as well as its good; it has rather increased social distinctions in a serious and spiritual sense. Most of the oblivion of democracy is due to the oblivion of death. But in its own manner and measure, it was a real advance and experiment of the European mind, like the public art of the Renaissance or the fairyland of physical science explored in the nineteenth century. It was a more unquestionable benefit than these: and in that development women played a peculiar part, English women especially, and Victorian women most of all.

  It is perhaps partly, though certainly not entirely, this influence of the great women writers that explains another very arresting and important fact about the emergence of genuinely Victorian fiction. It had been by this time decided, by the powers that had influence (and by public opinion also, at least in the middle-class sense), that certain verbal limits must be set to such literature. The novel must be what some would call pure and others would call prudish; but what is not, properly considered, either one or the other: it is rather a more or less business proposal (right or wrong) that every writer shall draw the line at literal physical description of things socially concealed. It was originally merely verbal; it had not, primarily, any dream of purifying the topic or the moral tone. Dickens and Thackeray claimed very properly the right to deal with shameful passions and suggest their shameful culminations; Scott sometimes dealt with ideas positively horrible--as in that grand Glenallan tragedy which is as appalling as the _OEdipus_ or _The Cenci_. None of these great men would have tolerated for a moment being talked to (as the muddle-headed amateur censors talk to artists to-day) about "wholesome" topics and suggestions "that cannot elevate." They had to describe the great battle of good and evil and they described both; but they accepted a working Victorian compromise about what should happen behind the scenes and what on the stage. Dickens did not claim the license of diction Fielding might have claimed in repeating the senile ecstasies of Gride (let us say) over his purchased bride: but Dickens does not leave the reader in the faintest doubt about what sort of feelings they were; nor is there any reason why he should. Thackeray would not have described the toilet details of the secret balls of Lord Steyne: he left that to Lady Cardigan. But no one who had read Thackeray's version would be surprised at Lady Cardigan's. But though the great Victorian novelists would not have permitted the impudence of the suggestion that every part of their problem must be wholesome and innocent in itself, it is still tenable (I do not say it is certain) that by yielding to the Philistines on this verbal compromise, they have in the long run worked for impurity rather than purity. In one point I do certainly think that Victorian Bowdlerism did pure harm. This is the simple point that, nine times out of ten, the coarse word is the word that condemns an evil and the refined word the word that excuses it. A common evasion, for instance, substitutes for the word that brands self-sale as the essential sin, a word which weakly suggests that it is no more wicked than walking down the street. The great peril of such soft mystifications is that extreme evils (they that are abnormal even by the standard of evil) have a very long start. Where ordinary wrong is made unintelligible, extraordinary wrong can count on remaining more unintelligible still; especially among those who live in such an atmosphere of long words. It is a cruel comment on the purity of the Victorian Age, that the age ended (save for the bursting of a single scandal) in a thing being everywhere called "Art," "The Greek Spirit," "The Platonic Ideal" and so on--which any navvy mending the road outside would have stamped with a word as vile and as vulgar as it deserved.

  This reticence, right or wrong, may have been connected with the participation of women with men in the matter of fiction. It is an important point: the sexes can only be coarse separately. It was certainly also due, as I have already suggested, to the treaty between the rich _bourgeoisie_ and the old aristocracy, which both had to make, for the common and congenial purpose of keeping the English people down. But it was due much more than this to a general moral atmosphere in the Victorian Age. It is impossible to express that spirit except by the electric bell of a name. It was latitudinarian, and yet it was limited. It could be content with nothing less than the whole cosmos: yet the cosmos with which it was content was small. It is false to say it was without humour: yet there was something by instinct unsmiling in it. It was always saying solidly that things were "enough"; and proving by that sharpness (as of the shutting of a door) that they were not enough. It took, I will not say its pleasures, but even its emancipations, sadly. Definitions seem to escape this way and that in the attempt to locate it as an idea. But every one will understand me if I call it George Eliot.