Browning and the Dramatic Monologue Part 15

A recent popular book, "The Second Mrs. Jim," uses a series of monologues as the means of interpreting a new kind of heroine, the mother-in-law. The centre of interest being in this character, the author adopted a series of eight monologues with the same listener, a friend to whom Mrs. Jim unfolds her inmost heart. With this person she can "come and talk without its bein' spread all over the township." She remarks once that she took something she wanted to be told to a neighbor who was a "good spreader, just as you're the other kind."

All the conditions of the monologue are complied with; the situation changes, sometimes being in Mrs. Jim's house, but four or five times in that of her friend. Speaker and listener are always the same. The author wishes to centre attention upon the character of the speaker, her common-sense, her insight into human nature, her skill in managing Jim, and especially the boys; hence a listener is chosen who will be discreet and say but little, and who is in full sympathy with the speaker. There is little if any plot; but while Mrs. Jim narrates what has happened in the meantime, it is her character, her insight, her humor, her point of view and mode of expression, in which the chief interest centres. This book might be called a narrative monologue, but the narrative is of secondary importance; the centre of interest lies in the portrayal of a character.

The use of the monologue as a literary form has grown every year, and no reason can be seen why its adoption or application may not go on increasing until it becomes as truly a recognized literary form as the play. The varieties that can be found from the epic monologue "Ulysses" of Tennyson to such a popular poem as "Griggsby's Station" by James Whitcomb Riley, indicate the uses to which the monologue can be turned and its importance as a form of poetry.

The fact that we meet a number of monologues before Browning's time shows the naturalness and the necessity of this dramatic form; yet it is only in Browning that the monologue becomes profoundly significant. Browning remains the supreme master of the monologue. Here we find the deepest interpretation of the problems of existence, and the expression of the depths of human character. So strongly did this form fit his great personality and conception of art that his plays cannot compare with his monologues. It was by means of the monologue that he made his deepest revelations. It is safe to say that, without his adoption of the monologue, the best of his poetry would never have been written; and where else in literature can we find such interpretation of hypocrisy? Where else can we find a more adequate suggestion of the true nature of human love, especially the interpretation of the love of a true man, except in Browning? Who can thoroughly comprehend the spirit of the middle part of the nineteenth century, and get a key to the later spiritual unfolding, without studying this great poet's interpretation of the burden of his time?

Who can contemplate, even for a few moments, some good example of this dramatic form, especially one of Browning's great monologues, and not feel that this overlooked form is capable of revealing and interpreting phases of character which cannot be interpreted even by the play or the novel?

One form of art should never be compared with another. No form of art can ever be subst.i.tuted for the play in revealing human action and motive, or even for the novel, with its deep and suggestive interpretation of human life. While the monologue will never displace any other form of art, the fact that it can interpret phases of human life and character which no other mode of art can express, proves it to be a distinct form and worthy of critical investigation. Its recognition const.i.tutes one of the phases of the development of art in the nineteenth century, and it is safe to say that it will remain and occupy a permanent place as a literary form. We must not, however, exaggerate its importance on the one hand, nor on the other too readily p.r.o.nounce it to be a mere incident and pa.s.sing oddity.

Its instinctive employment by leading authors, those with a message and philosophy of life, proves that its true nature and possibilities deserve study.

PART II

DRAMATIC RENDERING OF THE MONOLOGUE

IX. NECESSITY OF ORAL RENDITION

The monologue, in common with all forms of literature, but especially with the drama, implies something more than words,--only its verbal sh.e.l.l can be printed. As the expression of a living character, it necessarily requires the natural signs of feeling, the modulations of the voice, and the actions of the body.

After all questions regarding speaker, hearer, person spoken of, place, connection, subject, and meaning have been settled, the real problem of interpretation begins. The result of the reader's study of these questions must be revealed in the first word or phrase he utters as speaker. Since the poem may be unknown to his auditors, each point must be made clear to them, each question answered, by the suggestive modulations of his voice and the expressive action of his body.

This is the real problem of the dramatic artist, and without its solution he can give no interpretation. The long meditation over a monologue, the serious questionings and comparisons, are not enough. He must have a complete comprehension of all the points enumerated,--but this is only the beginning. He must next discover the bearings of the supposed speaker, the att.i.tude of his mind, his feelings and motives.

To do this, the reader must carefully study those things which the writer could only suggest or imply in words. The poem must be re-created in his imagination. His feeling must be more awake, if possible, than that of the author.

In one sense, the terms "vocal expression" and "vocal interpretation of literature," are a misuse of words. The histrionic presentation of a play is not, strictly speaking, a vocal interpretation, nor an interpretation by action. Vocal modulations, motions, and att.i.tudes, the movements of living men and women, are all implied in the very conception of a drama.

The voice and action are only the completion of the play.

The same is true of the monologue. The rendering of it is not an adjunctive performance, not a mere extraneous decoration. It is more than a personal comment; to render a monologue is to make it complete. "Words,"

said Emerson, "are fossilized poetry." If a monologue is fossilized poetry, its true rendering should restore the original being to life. The written or printed monologue is like an empty garment, to be understood only as it is worn. A living man inside the garment will show the adaptation of all its parts at once.

The presentation of a play or of a monologue is its fulfilment, its completion, expressing more fully the conceptions which were in the mind of the writer himself, though with the individuality and the true personal realization of another artist. No two Hamlets have ever been alike, nor ever can be alike, unless one of the two is an imitation of the other.

Dramatic art implies two artists,--the writer, who gives broad outlines and suggestions; and the living, sympathetic dramatic interpreter, who realizes and completes the creation. The author creates a poem and puts it into words, and the vocal interpreter then gives it life.

A true vocal interpretation of the monologue, as of the play, does not require the changing of one word or syllable used by the author. It is the supplying of the living languages.

Words and actions are complemental languages. Verbal expression is more or less intellectual. It can be recorded. It names ideas and pictures. It is composed of conventional symbols, and only when the words are understood by another mind can it suggest a true sequence of ideas and events. Vocal expression, however, shows the att.i.tude of the mind of the man towards these ideas. Words are objective symbols of ideas. The modulations of the voice reveal the process of thinking and feeling. The word, then, in all cases, implies the living voice. It is but an external form: the voice reveals the life. Action shows, possibly, even more than tones do, the character of the man, his relations, his "bearings," his impressions or points of view.

These three languages are, accordingly, living witnesses. One of them is not complete, strictly speaking, without the others, and the artistic rendering of a monologue is simply taking the objective third which the author gives, and which can be printed, and supplying the subjective two-thirds which the imagination of the reader must create and realize from the author's suggestion.

All printed language is but a part of one of these three languages, which belong together in an organic unity. In the very nature of the case, the better the writing, the greater the suggestion of the modulations of voice and body. The highest literature is that which suggests life itself, and a living man has a beaming eye, a smiling face, a moving body, and a voice that modulates with every change in idea and feeling. No process has ever been able to record the complexity of these natural languages. Their co-ordination depends upon dramatic instinct.

As the play always implies dramatic action, as the mind must picture a real scene and the characters must move and speak as animated beings before there can be the least appreciation of its nature as a play, so the monologue also implies and suggests a real scene or moment of human life.

The monologue is an artistic whole, and must be understood as a whole.

Each part must be felt to be like the limb of a tree, a part of an organism. As each leaf on the tree quivers with the life hidden in trunk and root, so each word of the monologue must vibrate with the thought and feeling of the whole.

Hence, the interpreter of the monologue must command all the natural, expressive modulations of voice and body. He must have imagination and insight into human motives, and his voice and body must respond to this insight and understanding. He must know the language of pause, of touch, of change of pitch, of inflection, of the modulation of resonance, of changes in movement. He must realize, consciously or subconsciously, the importance of a look, of a turn of the head, of a smile, of a transition of the body, of a motion of the hand; in brief, throughout all the complex parts const.i.tuting the bodily organism he should be master of natural action, which appeals directly to the eye and precedes all speech.

Every inflection must be natural; every variation of pitch must be spontaneous; every emotion must modulate the color of the voice; every att.i.tude of the interpreter must be simple and sustained. He must have what is known as the "mercurial temperament" to a.s.sume every point of view and a.s.similate every feeling.

The first great law of art is consistency, hence all the parts of a higher work of art must inhere, as do all parts of a plant or flower; but this unity and consistency should not be mechanical or artificial. Delivery can never be built; it must grow. True expression must be spontaneous and free. One must enjoy a monologue; one must live it. Every act or inflection must suggest a dozen others that might be given. The fulness of the life within, in thinking and feeling, must be delicately suggested.

The most important point to be considered is a suggestion of the reality of life and the intensity of feeling. The interpreter must study nature.

He must speak as the bird sings, not mechanically, but out of a full heart, yet not chaotically or from random impulses. All his movements must come, like the blooming of the rose, from within outward; but this can only result from meditation and command of mind, body, and voice.

"Everything in nature," said Carlyle, "has an index finger pointing to something beyond it"; so every phrase, every word, action, or pause, every voice modulation, must have a relation to every other modulation.

In the art of interpreting the monologue, which is a different art from the writing of one, all must be as much like nature as possible. Yet this likeness is secured, not by imitation or by reproducing external experiences, but by sympathetic identification and imaginative realization.

Every art has a technique. The modulations of the voice and the actions of the body must be directly studied, or there can be no naturalness.

Meaningless movements and modulations lead to mannerisms. The reader must know the value of every action of voice or body, and so master them that he can bring them all into a kind of subconscious unity for the expression of the living realization of a thought or situation.

The interpreter must use no artificial methods, but must study the fundamental principles of the expressive modulations of voice and body and supplement these by a sympathetic observation of nature.

The questions to be settled by the reader have been shown by the a.n.a.lysis of the structure of the monologue. He must first consider the character which he is to impersonate, and his conception of it must be definite and clear as that of any actor in a play. In one sense, conception of character is more important in the monologue than in the play, on account of the fact that the speaker stands alone, and the monologue is only one end of a conversation. In a play the actor is always a.s.sociated with others; has some peculiarity of dress; has freedom of movement, and his character is shown by others. He is only one of many persons in a moving scene, and often fills a subordinate place. But in the monologue, the interpreter is never subordinate, and has few accessories, or none. He must not only reveal the character that is speaking, but also indicate the character of the supposed listener. He must suggest by simple sounds and movements, not by make-up or artificial properties. Thus the interpretation of a monologue is more difficult than that of a play. The actor has long periods of listening when another is speaking, so that he has better opportunities to show the impression produced upon him by each idea. The interpreter of a monologue must often show that he, too, is listening, and express the impression received from another.

To ill.u.s.trate the necessity of the vocal rendering of a monologue and the peculiar character of the interpretation needed, take one of the simplest examples, a humorous monologue of Douglas Jerrold's, one of "Mrs. Caudle's Curtain Lectures."

Take, for example, the lecture she gives after Mr. Caudle has lent an umbrella:

MR. CAUDLE HAS LENT AN ACQUAINTANCE THE FAMILY UMBRELLA

Bah! That's the third umbrella gone since Christmas. "What were you to do?" Why, let him go home in the rain, to be sure. I'm very certain there was nothing about him that could spoil. Take cold, indeed! He doesn't look like one of the sort to take cold. Besides, he'd have better taken cold than taken our only umbrella. Do you hear the rain, Mr. Caudle? I say, do you hear the rain? And as I'm alive, if it isn't St. Swithin's day! Do you hear it against the windows? Nonsense; you don't impose upon me. You can't be asleep with such a shower as that!

Do you hear it, I say? Oh, you do hear it! Well, that's a pretty flood, I think, to last for six weeks; and no stirring all the time out of the house. Pooh! don't think me a fool, Mr. Caudle. Don't insult me. He return the umbrella! Anybody would think you were born yesterday. As if anybody ever did return an umbrella! There--do you hear it! Worse and worse! Cats and dogs, and for six weeks, always six weeks. And no umbrella!

I should like to know how the children are to go to school to-morrow?

They shan't go through such weather, I'm determined. No; they shall stop at home and never learn anything--the blessed creatures!--sooner than go and get wet. And when they grow up, I wonder who they'll have to thank for knowing nothing--who, indeed, but their father? People who can't feel for their own children ought never to be fathers.

But I know why you lent the umbrella. Oh, yes, I know very well. I was going out to tea at dear mother's to-morrow--you knew that; and you did it on purpose. Don't tell me; you hate me to go there, and take every mean advantage to hinder me. But don't you think it, Mr. Caudle.

No, sir; if it comes down in buckets-full, I'll go all the more. No; and I won't have a cab. Where do you think the money's to come from?

You've got nice high notions at that club of yours. A cab, indeed!

Cost me sixteenpence at least--sixteenpence, two-and-eight-pence, for there's back again. Cabs, indeed! I should like to know who's to pay for 'em; I can't pay for 'em, and I'm sure you can't, if you go on as you do; throwing away your property, and beggaring your children--buying umbrellas!

Do you hear the rain, Mr. Caudle? I say, do you hear it? But I don't care--I'll go to mother's to-morrow; I will; and what's more, I'll walk every step of the way,--and you know that will give me my death.

Don't call me a foolish woman, it's you that's the foolish man. You know I can't wear clogs; and with no umbrella, the wet's sure to give me a cold--it always does. But what do you care for that? Nothing at all. I may be laid up, for what you care, as I daresay I shall--and a pretty doctor's bill there'll be. I hope there will! I shouldn't wonder if I caught my death; yes: and that's what you lent the umbrella for. Of course!...

Men, indeed!--call themselves lords of the creation!--pretty lords, when they can't even take care of an umbrella!

I know that walk to-morrow will be the death of me. But that's what you want--then you may go to your club and do as you like--and then, nicely my poor dear children will be used--but then, sir, you'll be happy. Oh, don't tell me! I know you will. Else you'd never have lent the umbrella!...

The children, too! Dear things! They'll be sopping wet; for they shan't stop at home--they shan't lose their learning; it's all their father will leave 'em, I'm sure. But they shall go to school. Don't tell me I said they shouldn't: you are so aggravating, Caudle; you'd spoil the temper of an angel. They shall go to school; mark that. And if they get their deaths of cold, it's not my fault--I didn't lend the umbrella.