In less dexterous hands the decadent idea, what there was of it, went entirely to pieces, which nobody has troubled to pick up. Oddly enough (unless this be always the Nemesis of excess) it began to be insupportable in the very ways in which it claimed specially to be subtle and tactful; in the feeling for different art-forms, in the welding of subject and style, in the appropriateness of the epithet and the unity of the mood. Wilde himself wrote some things that were not immorality, but merely bad taste; not the bad taste of the conservative suburbs, which merely means anything violent or shocking, but real bad taste; as in a stern subject treated in a florid style; an over-dressed woman at a supper of old friends; or a bad joke that nobody had time to laugh at. This mixture of sensibility and coarseness in the man was very curious; and I for one cannot endure (for example) his sensual way of speaking of dead substances, satin or marble or velvet, as if he were stroking a lot of dogs and cats. But there was a sort of power--or at least weight--in his coarseness. His lapses were those proper to the one good thing he really was, an Irish swashbuckler--a fighter. Some of the Roman Emperors might have had the same luxuriousness and yet the same courage. But the later decadents were far worse, especially the decadent critics, the decadent illustrators--there were even decadent publishers. And they utterly lost the light and reason of their existence: they were masters of the clumsy and the incongruous. I will take only one example. Aubrey Beardsley may be admired as an artist or no; he does not enter into the scope of this book. But it is true that there is a certain brief mood, a certain narrow aspect of life, which he renders to the imagination rightly. It is mostly felt under white, deathly lights in Piccadilly, with the black hollow of heaven behind shiny hats or painted faces: a horrible impression that all mankind are masks. This being the thing Beardsley could express (and the only thing he could express), it is the solemn and awful fact that he was set down to illustrate Malory's _Morte d'Arthur_. There is no need to say more; taste, in the artist's sense, must have been utterly dead. They might as well have employed Burne-Jones to illustrate _Martin Chuzzlewit_. It would not have been more ludicrous than putting this portrayer of evil puppets, with their thin lines like wire and their small faces like perverted children's, to trace against the grand barbaric forests the sin and the sorrow of Lancelot.
To return to the chief of the decadents, I will not speak of the end of the individual story: there was horror and there was expiation. And, as my conscience goes at least, no man should say one word that could weaken the horror--or the pardon. But there is one literary consequence of the thing which must be mentioned, because it bears us on to that much breezier movement which first began to break in upon all this ghastly idleness--I mean the Socialist Movement. I do not mean "_De Profundis_"; I do not think he had got to the real depths when he wrote that book. I mean the one real thing he ever wrote: _The Ballad of Reading Gaol_; in which we hear a cry for common justice and brotherhood very much deeper, more democratic and more true to the real trend of the populace to-day, than anything the Socialists ever uttered even in the boldest pages of Bernard Shaw.
Before we pass on to the two expansive movements in which the Victorian Age really ended, the accident of a distinguished artist is available for estimating this somewhat cool and sad afternoon of the epoch at its purest; not in lounging pessimism or luxurious aberrations, but in earnest skill and a high devotion to letters. This change that had come, like the change from a golden sunset to a grey twilight, can be very adequately measured if we compare the insight and intricacy of Meredith with the insight and intricacy of Mr. Henry James. The characters of both are delicate and indisputable; but we must all have had a feeling that the characters in Meredith are gods, but that the characters in Henry James are ghosts. I do not mean that they are unreal: I believe in ghosts. So does Mr. Henry James; he has written some of his very finest literature about the little habits of these creatures. He is in the deep sense of a dishonoured word, a Spiritualist if ever there was one. But Meredith was a materialist as well. The difference is that a ghost is a disembodied spirit; while a god (to be worth worrying about) must be an embodied spirit. The presence of soul and substance together involves one of the two or three things which most of the Victorians did not understand--the thing called a sacrament. It is because he had a natural affinity for this mystical materialism that Meredith, in spite of his affectations, is a poet: and, in spite of his Victorian Agnosticism (or ignorance) is a pious Pagan and not a mere Pantheist. Mr. Henry James is at the other extreme. His thrill is not so much in symbol or mysterious emblem as in the absence of interventions and protections between mind and mind. It is not mystery: it is rather a sort of terror at knowing too much. He lives in glass houses; he is akin to Maeterlinck in a feeling of the nakedness of souls. None of the Meredithian things, wind or wine or sex or stark nonsense, ever gets between Mr. James and his prey. But the thing is a deficiency as well as a talent: we cannot but admire the figures that walk about in his afternoon drawing-rooms; but we have a certain sense that they are figures that have no faces.
For the rest, he is most widely known, or perhaps only most widely chaffed, because of a literary style that lends itself to parody and is a glorious feast for Mr. Max Beerbohm. It may be called The Hampered, or Obstacle Race Style, in which one continually trips over commas and relative clauses; and where the sense has to be perpetually qualified lest it should mean too much. But such satire, however friendly, is in some sense unfair to him; because it leaves out his sense of general artistic design, which is not only high, but bold. This appears, I think, most strongly in his short stories; in his long novels the reader (or at least one reader) does get rather tired of everybody treating everybody else in a manner which in real life would be an impossible intellectual strain. But in his short studies there is the unanswerable thing called real originality; especially in the very shape and point of the tale. It may sound odd to compare him to Mr. Rudyard Kipling: but he is like Kipling and also like Wells in this practical sense: that no one ever wrote a story at all like the _Mark of the Beast_; no one ever wrote a story at all like _A Kink in Space_: and in the same sense no one ever wrote a story like _The Great Good Place_. It is alone in order and species; and it is masterly. He struck his deepest note in that terrible story, _The Turn of the Screw_; and though there is in the heart of that horror a truth of repentance and religion, it is again notable of the Victorian writers that the only supernatural note they can strike assuredly is the tragic and almost the diabolic. Only Mr. Max Beerbohm has been able to imagine Mr. Henry James writing about Christmas.
Now upon this interregnum, this cold and brilliant waiting-room which was Henry James at its highest and Wilde at its worst, there broke in two positive movements, largely honest though essentially unhistoric and profane, which were destined to crack up the old Victorian solidity past repair. The first was Bernard Shaw and the Socialists: the second was Rudyard Kipling and the Imperialists. I take the Socialists first not because they necessarily came so in order of time, but because they were less the note upon which the epoch actually ended.
William Morris, of whom we have already spoken, may be said to introduce the Socialists, but rather in a social sense than a philosophical. He was their friend, and in a sort of political way, their father; but he was not their founder, for he would not have believed a word of what they ultimately came to say. Nor is this the conventional notion of the old man not keeping pace with the audacity of the young. Morris would have been disgusted not with the wildness, but the tameness of our tidy Fabians. He was not a Socialist, but he was a Revolutionist; he didn't know much more about what he was; but he knew that. In this way, being a full-blooded fellow, he rather repeats the genial sulkiness of Dickens. And if we take this fact about him first, we shall find it a key to the whole movement of this time. For the one dominating truth which overshadows everything else at this point is a political and economic one. The Industrial System, run by a small class of Capitalists on a theory of competitive contract, had
been quite honestly established by the early Victorians and was one of the primary beliefs of Victorianism. The Industrial System, so run, had become another name for hell. By Morris's time and ever since, England has been divided into three classes: Knaves, Fools, and Revolutionists.
History is full of forgotten controversies; and those who speak of Socialism now have nearly all forgotten that for some time it was an almost equal fight between Socialism and Anarchism for the leadership of the exodus from Capitalism. It is here that Herbert Spencer comes in logically, though not chronologically; also that much more interesting man, Auberon Herbert. Spencer has no special place as a man of letters; and a vastly exaggerated place as a philosopher. His real importance was that he was very nearly an Anarchist. The indefinable greatness there is about him after all, in spite of the silliest and smuggest limitations, is in a certain consistency and completeness from his own point of view. There is something medival, and therefore manful, about writing a book about everything in the world. Now this simplicity expressed itself in politics in carrying the Victorian worship of liberty to the most ridiculous lengths; almost to the length of voluntary taxes and voluntary insurance against murder. He tried, in short, to solve the problem of the State by eliminating the State from it. He was resisted in this by the powerful good sense of Huxley; but his books became sacred books for a rising generation of rather bewildered rebels, who thought we might perhaps get out of the mess if everybody did as he liked.
Thus the Anarchists and Socialists fought a battle over the death-bed of Victorian Industrialism; in which the Socialists (that is, those who stood for increasing instead of diminishing the power of Government) won a complete victory and have almost exterminated their enemy. The Anarchist one meets here and there nowadays is a sad sight; he is disappointed with the future, as well as with the past.
This victory of the Socialists was largely a literary victory; because it was effected and popularised not only by a wit, but by a sincere wit; and one who had the same sort of militant lucidity that Huxley had shown in the last generation and Voltaire in the last century. A young Irish journalist, impatient of the impoverished Protestantism and Liberalism to which he had been bred, came out as the champion of Socialism not as a matter of sentiment, but as a matter of common sense. The primary position of Bernard Shaw towards the Victorian Age may be roughly summarised thus: the typical Victorian said coolly: "Our system may not be a perfect system, but it works." Bernard Shaw replied, even more coolly: "It may be a perfect system, for all I know or care. But it does not work." He and a society called the Fabians, which once exercised considerable influence, followed this shrewd and sound strategic hint to avoid mere emotional attack on the cruelty of Capitalism; and to concentrate on its clumsiness, its ludicrous incapacity to do its own work. This campaign succeeded, in the sense that while (in the educated world) it was the Socialist who looked the fool at the beginning of that campaign, it is the Anti-Socialist who looks the fool at the end of it. But while it won the educated classes it lost the populace for ever. It dried up those springs of blood and tears out of which all revolt must come if it is to be anything but bureaucratic readjustment. We began this book with the fires of the French Revolution still burning, but burning low. Bernard Shaw was honestly in revolt in his own way: but it was Bernard Shaw who trod out the last ember of the Great Revolution. Bernard Shaw proceeded to apply to many other things the same sort of hilarious realism which he thus successfully applied to the industrial problem. He also enjoyed giving people a piece of his mind; but a piece of his mind was a more appetising and less raw-looking object than a piece of Hardy's. There were many modes of revolt growing all around him; Shaw supported them--and supplanted them. Many were pitting the realism of war against the romance of war: they succeeded in making the fight dreary and repulsive, but the book dreary and repulsive too. Shaw, in _Arms and the Man_, did manage to make war funny as well as frightful. Many were questioning the right of revenge or punishment; but they wrote their books in such a way that the reader was ready to release all mankind if he might revenge himself on the author. Shaw, in _Captain Brassbound's Conversion_, really showed at its best the merry mercy of the pagan; that beautiful human nature that can neither rise to penance nor sink to revenge. Many had proved that even the most independent incomes drank blood out of the veins of the oppressed: but they wrote it in such a style that their readers knew more about depression than oppression. In _Widowers' Houses_ Shaw very nearly (but not quite) succeeded in making a farce out of statistics. And the ultimate utility of his brilliant interruption can best be expressed in the very title of that play. When ages of essential European ethics have said "widows' houses," it suddenly occurs to him to say "but what about widowers' houses?" There is a sort of insane equity about it which was what Bernard Shaw had the power to give, and gave.
Out of the same social ferment arose a man of equally unquestionable genius, Mr. H. G. Wells. His first importance was that he wrote great adventure stories in the new world the men of science had discovered. He walked on a round slippery world as boldly as Ulysses or Tom Jones had worked on a flat one. Cyrano de Bergerac or Baron Munchausen, or other typical men of science, had treated the moon as a mere flat silver mirror in which Man saw his own image--the Man in the Moon. Wells treated the moon as a globe, like our own; bringing forth monsters as moonish as we are earthy. The exquisitely penetrating political and social satire he afterwards wrote belongs to an age later than the Victorian. But because, even from the beginning, his whole trend was Socialist, it is right to place him here.
While the old Victorian ideas were being disturbed by an increasing torture at home, they were also intoxicated by a new romance from abroad. It did not come from Italy with Rossetti and Browning, or from Persia with Fitzgerald: but it came from countries as remote, countries which were (as the simple phrase of that period ran) "painted red" on the map. It was an attempt to reform England through the newer nations; by the criticism of the forgotten colonies, rather than of the forgotten classes. Both Socialism and Imperialism were utterly alien to the Victorian idea. From the point of view of a Victorian aristocrat like Palmerston, Socialism would be the cheek of gutter snipes; Imperialism would be the intrusion of cads. But cads are not alone concerned.
Broadly, the phase in which the Victorian epoch closed was what can only be called the Imperialist phase. Between that and us stands a very individual artist who must nevertheless be connected with that phase. As I said at the beginning, Macaulay (or, rather, the mind Macaulay shared with most of his powerful middle class) remains as a sort of pavement or flat foundation under all the Victorians. They discussed the dogmas rather than denied them. Now one of the dogmas of Macaulay was the dogma of progress. A fair statement of the truth in it is not really so hard. Investigation of anything naturally takes some little time. It takes some time to sort letters so as to find a letter: it takes some time to test a gas-bracket so as to find the leak; it takes some time to sift evidence so as to find the truth. Now the curse that fell on the later Victorians was this: that they began to value the time more than the truth. One felt so secretarial when sorting letters that one never found the letter; one felt so scientific in explaining gas that one never found the leak; and one felt so judicial, so impartial, in weighing evidence that one had to be bribed to come to any conclusion at all. This was the last note of the Victorians: procrastination was called progress.
Now if we look for the worst fruits of this fallacy we shall find them in historical criticism. There is a curious habit of treating any one who comes before a strong movement as the "forerunner" of that movement. That is, he is treated as a sort of slave running in advance of a great army. Obviously, the analogy really arises from St. John the Baptist, for whom the phrase "forerunner" was rather peculiarly invented. Equally obviously, such a phrase only applies to an alleged or real divine event: otherwise the forerunner would be a founder. Unless Jesus had been the Baptist's God, He would simply have been his disciple.
Nevertheless the fallacy of the "forerunner" has been largely used in literature. Thus men will call a universal satirist like Langland a "morning star of the Reformation," or some such rubbish; whereas the Reformation was not larger, but much smaller than Langland. It was simply the victory of one class of his foes, the greedy merchants, over another class of his foes, the lazy abbots. In real history this constantly occurs; that some small movement happens to favour one of the million things suggested by some great man; whereupon the great man is turned into the running slave of the small movement. Thus certain sectarian movements borrowed the sensationalism without the sacramentalism of Wesley. Thus certain groups of decadents found it easier to imitate De Quincey's opium than his eloquence. Unless we grasp this plain common sense (that you or I are not responsible for what some ridiculous sect a hundred years hence may choose to do with what we say) the peculiar position of Stevenson in later Victorian letters cannot begin to be understood. For he was a very universal man; and talked some sense not only on every subject, but, so far as it is logically possible, in every sense. But the glaring deficiencies of the Victorian compromise had by that time begun to gape so wide that he was forced, by mere freedom of philosophy and fancy, to urge the neglected things. And yet this very urgency certainly brought on an opposite fever, which he would not have liked if he had lived to understand it. He liked Kipling, though with many healthy hesitations; but he would not have liked the triumph of Kipling: which was the success of the politician and the failure of the poet. Yet when we look back up the false perspective of time, Stevenson does seem in a sense to have prepared that imperial and downward path.
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