Hieroglyphics Part 2

Well, you've got what you wanted; some sort of a.n.a.lysis 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 pa.s.s 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 pa.s.sages 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 pa.r.s.ed them, one feels inclined to think that after all the pa.s.sage 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 a.s.sorted 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 encyclopaedia 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 h.e.l.l-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, could 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 trans.m.u.ted, 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 pa.s.sionate, 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 cla.s.s 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 a.n.a.logy, 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 La.s.salle.

You must remember that while the two cla.s.ses--fine literature and reading matter--differ the one from the other generically, the individuals of each cla.s.s 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

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 subst.i.tuted 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 cla.s.s, 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 _menage_ 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 _fa.r.s.e_ and the sauce?

The farmer might as well expect to breed early phnixes 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.

Yes; but what I am afraid is still lurking somewhere in your skull is this: that if only the stuffing is extremely well made, if only the sauce is an exquisite concoction, the turkey _is_, somehow or other, changed into a bird of paradise. That is, to translate the a.n.a.logy, if only the plot is very ingenious, if only the construction is well carried out, if the characters are extremely life-like, if the English is admirably neat and sufficient, then reading-matter becomes fine literature. Make the bonfire high enough and your young ducks will be burned into phnixes fast enough; let the artifice be sufficiently artificial and it will be art. Indeed you might as well maintain that a wooden statue, if it be really well carved, is thereby made into a gold statue.

Well, I remember saying one night that you were here that ecstasy is at once the most exquisite of emotions and a whole philosophy of life. And it is to the philosophy of life that we are brought, in the last resort.

You know that there are, speaking very generally, two solutions of existence; one is the materialistic or rationalistic, the other, the spiritual or mystic. If the former were true, then Keats would be a queer kind of madman, and the "Morte d'Arthur" would be an elaborate symptom of insanity; if the latter is true, then "Pride and Prejudice"

is not fine literature, and the works of George Eliot are the works of a superior insect--and nothing more. You must make your choice: is the story of the Graal lunacy, or not? You think it is not: then do not talk any more of turning gla.s.s into diamonds by careful polishing and cutting. Do not say: Mr A. spends five years over a book, and therefore what he writes is fine literature; Miss B. polishes off five novels in a year, and therefore she does not write fine literature. Do not say, Mr Shorthouse has got the name of a man who kept a private school in the time of Charles I. quite right; therefore "John Inglesant" is fine literature, while the archaeological details in "Ivanhoe" are all wrong, therefore it is not fine literature. Good Lord! You might as well say: but my landlady's name is Mrs Stickings, and the girl (who left last month) was really called Mabel; _therefore_ that story of mine was fine literature. What's that about sustained effort? Can you turn a deal ladder into a golden staircase by making it of a thousand rungs? What I say three times is right, eh? and if I tell the tale of Mrs Stickings so that it extends to "our minimum length for three volume novels," it becomes fine literature.

Well, I really hope that we have at last settled the matter; that fine literature is simply the expression of the eternal things that are in man, that it is beauty clothed in words, that it is always ecstasy, that it always draws itself away, and goes apart into lonely places, far from the common course of life. Realise this, and you will never be misled into p.r.o.nouncing mere reading-matter, however interesting, to be fine literature; and now that we clearly understand the difference between the two, I propose that we drop the "fine" and speak simply of literature.

But I a.s.sure you that, even after having established the grand distinction, it is by no means plain sailing. Everything terrestrial is so composite (except, perhaps, pure music) that one is confronted by an almost endless task of distinguishing matter from form, and body from spirit. Literature, we say, is ecstasy, but a book must be written about something and about somebody; it must be expressed in words, it must have arrangement and artifice, it must have accident as well as essence.

Consider "Don Quixote" as an example; it is, I suppose, the finest prose romance in existence. Essentially, it expresses the eternal quest of the unknown, that longing, peculiar to man, which makes him reach out towards infinity; and he lifts up his eyes, and he strains his eyes, looking across the ocean, for certain fabled, happy islands, for Avalon that is beyond the setting of the sun. And he comes into life from the unknown world, from glorious places, and all his days he journeys through the world, spying about him, going on and ever on, expecting beyond every hill to find the holy city, seeing signs, and omens, and tokens by the way, reminded every hour of his everlasting citizenship.

"From the great deep to the great deep he goes": it is true of King Arthur and of each one of us; and this, I take it, is the essence of "Don Quixote," and of all his forerunners and successors. Then, in the second place, you get the eternal moral of the book, and you will understand that I am not using "moral" in the vulgar sense. The eternal moral, then, of "Don Quixote" is the strife between temporal and eternal, between the soul and the body, between things spiritual and things corporal, between ecstasy and the common life. You read the book and you see that there is a perpetual jar, you are continually confronted by the great antinomy of life. It seems a mere comic incident when the knight dreaming of enchantment is knocked about, and made ridiculous; but I tell you it is the perpetual tragedy of life itself, symbolised. I say that it is, under a figure, the picture of humanity in the world, that you will find the truth it represents repeated again and again throughout all history. You know that if one goes back resolutely to the first principles of things, one finds oneself, as it were, in a place where all lines that seemed parallel and eternally divided meet, and so it is with this tragedy symbolised by the Don Quixote. It is, you may say, the tragedy of the Unknown and the Known, of the Soul and Body, of the Idea and the Fact, of Ecstasy and Common Life; at last, I suppose, of Good and Evil. The source of it lies far beyond our understanding, but its symbol is shown again and again in Cervantes's page.

Then, there is a third element in the book. The author intended to write a burlesque on the current romances of chivalry; and he wrote, I suppose, the best burlesque that has ever been written, or ever will be written. If you unhappily so choose, you can shut your eyes to everything serious and everything beautiful, and read merely of Amadis and Arthur "taken off," of the highest ideals turned into nonsense, of the best motives shown to be, in effect, mischievous. You will read how the knight, in the approved manner of knights, helped the oppressed and the wretched, and how he usually worsened their condition tenfold. You may lend your ear to Sancho, grumbling and quoting "common-sense"

proverbs all the road, as he rides on his a.s.s, and if it were not for the wit and the comedy, you might fancy yourself in a suburban train bound for the city. Why, if you so please, "Don Quixote" is the Inst.i.tute of cynicism, the reduction of every generous impulse to absurdity.

Finally, the knight is the mouthpiece of Cervantes himself, especially towards the end of the second part, where the armour and the fantasy drop off, piece by piece, and shred by shred, on that mournful, homeward journey. At last, I say, Don Quixote is almost simply Cervantes, commenting on men and affairs in Spain, and I think that in those final chapters the art has vanished together with the armour and the ecstasy.

Yes, I always dread the ending of "Don Quixote." A star drops a line of streaming fire, down the vault of the sky, and perhaps you may have seen the ugly, shapeless thing that sinks into the earth.

But this very brief and imperfect a.n.a.lysis of a great masterpiece of literary art may give you some idea of the extraordinary complexity of all literature. As it is I have omitted one most important item in the account; I have said nothing of the style, because, I am sorry to say that I have no Spanish, and Cervantes speaks to me through an interpreter named Charles Jarvis. But, omitting style, you see that we have, in this particular case, five books in one; we have the utterance of pure ecstasy, the strife between ecstasy and the common life, the burlesque of chivalry, the inst.i.tutes of cynicism, and the comments on affairs. Each of these different themes is managed with consummate ability, and (always excepting the last chapters of the book), each keeps its due place, so that it really rests with the reader, in a manner, to choose which book he is to read.

And then, there are other elements which must be accounted for if one is to judge a book as a whole, fairly and thoroughly. I may be so charmed with the writer's rapture, with the wonder and beauty of his idea, that I may forget the fact that the artist must also be the artificer; that while the soul conceives, the understanding must formulate the conception, that while ecstasy must suggest the conduct of the story, common-sense must help to range each circ.u.mstance in order, that while an inward, mysterious delight must dictate the burning phrases and sound in the music and melody of the words, cool judgment must go through every line, reminding the author that, if literature be the language of the Shadowy Companion it must yet be translated out of the unknown speech into the vulgar tongue. Here then we have the elements of a book.

Firstly the Idea or Conception, the thing of exquisite beauty which dwells in the author's soul, not yet clothed in words, nor even in thought, but a pure emotion. Secondly, when this emotion has taken definite form, is made incarnate as it were, in the shape of a story, which can be roughly jotted down on paper, we may speak of the Plot.

Thirdly, the plot has to be systematised, to be drawn to scale, to be carried out to its legitimate conclusions, to be displayed by means of Incident; and here we have Construction. Fourthly, the story is to be written down, and Style is the invention of beautiful words which shall affect the reader by their meaning, by their sound, by their mysterious suggestion.

This, then, is the fourfold work of literature, and if you want to be perfect you must be perfect in each part. Art must inspire and shape each and all, but only the first, the Idea, is pure art; with Plot, and Construction, and Style there is an alloy of artifice. If then any given book can be shown to proceed from an Idea, it is to be placed in the cla.s.s of literature, in the shelf of the "Odyssey" as I think I once expressed it. It may be placed very high in the cla.s.s; the more it have of rapture in its every part, the higher it will be: or, it may be placed very low, because, for example, having once admired the Conception, the dream that came to the author from the other world, we are forced to admit that the Story or Plot was feebly imagined, that the Construction was clumsily carried out, that the Style is, aesthetically, non-existent. You will notice that I am never afraid of blaming my favourites, of finding fault with the books which I most adore. I can do so freely and without fear of consequences, since having once applied my test, and having found that "Pickwick," for example, is literature, I am not in the least afraid that I shall be compelled to eat my words if flaws in plot and style and construction are afterwards made apparent.

The statue is gold; we have settled that much, and we need not fear that it will turn into lead, if we find that the graving and carving is poor enough. Once be sure that your temple _is_ a temple, and I will warrant you against it being suddenly trans.m.u.ted into a tub, through the discovery of scamped workmanship.

Well, suppose we begin to apply our a.n.a.lysis. Let us take the strange case of Mr R. L. Stevenson, and especially his "Jekyll and Hyde," which, in some ways, is his most characteristic and most effective book. Now I suppose that instructed opinion (granting its existence) was about equally divided as to the cla.s.s in which this most skilful and striking story was to be placed. Many, I have no doubt, gave it a very high place in the ranks of imaginative literature, or (as we should now say) in the ranks of literature; while many other judges set it down as an extremely clever piece of sensationalism, and nothing more. Well, I think both these opinions are wrong; and I should be inclined to say that "Jekyll and Hyde" just sc.r.a.pes by the skin of its teeth, as it were, into the shelves of literature, and no more. On the surface it would seem to be merely sensationalism; I expect that when you read it, you did so with breathless absorption, hurrying over the pages in your eagerness to find out the secret, and this secret once discovered, I imagine that "Jekyll and Hyde" retired to your shelf--and stays there, rather dusty. You have never opened it again? Exactly. I _have_ read it for a second time, and I was astonished to find how it had, if I may say so, evaporated. At the first reading one was enthralled by mere curiosity, but when once this curiosity had been satisfied what remained? If I may speak from my own experience, simply a rather languid admiration of the ingenuity of the plot with its construction, combined with a slight feeling of impatience, such as one might experience if one were asked to solve a puzzle for the second time. You see that the secret once disclosed, all the steps which lead to the disclosure become, _ipso facto_, insignificant, or rather they become nothing at all, since their only significance and their only existence lay in the secret, and when the secret has ceased to be a secret, the signs and cyphers of it fall also into the world of nonent.i.ty. You may be amazed, and perplexed, and entranced by a cryptogram, while you are solving it, but the solution once attained, your cryptogram is either nothing or perilously near to nothingness.

Well, all this points, doesn't it, towards mere sensationalism, very cleverly done? But, as I said, I think "Jekyll and Hyde" just sc.r.a.pes over the border-line and takes its place, very low down, among books that are literature. And I base my verdict solely on the Idea, on the Conception that lies, buried rather deeply, beneath the Plot. The plot, in itself, strikes me as mechanical--this actual physical transformation, produced by a drug, linked certainly with a theory of ethical change, but not linked at all with the really mysterious, the really psychical--all this affects me, I say, as ingenious mechanism and nothing more; while I have shown how the construction is ingenious artifice, and the style is affected by the same plague of laboured ingenuity. Throughout it is a thoroughly conscious style, and in literature all the highest things are unconsciously, or at least, subconsciously produced. It has music, but it has no under-music, and there are no phrases in it that seem veils of dreams, echoes of the "inexpressive song." It is on the conception, then, alone, that I justify my inclusion of "Jekyll" amongst works of art; for it seems to me that, lurking behind the plot, we divine the presence of an Idea, of an inspiration. "Man is not truly one, but truly two," or, perhaps, a polity with many inhabitants, Dr Jekyll writes in his confession, and I think that I see here a trace that Mr Stevenson had received a vision of the mystery of human nature, compounded of the dust and of the stars, of a dim vast city, splendid and ruinous as drowned Atlantis deep beneath the waves, of a haunted quire where a flickering light burns before the Veil. This, I believe, was the vision that came to the artist, but the admirable artificer seized hold of it at once and made it all his own, omitting what he did not understand, translating roughly from the unknown tongue, materialising, coa.r.s.ening, hardening. Don't you see how thoroughly _physical_ the actual plot is, and if one escapes for a moment from the atmosphere of the laboratory it is only to be confronted by the most obvious vein of moral allegory; and from this latter light, "Jekyll and Hyde" seems almost the vivid metaphor of a clever preacher.

You mustn't imagine, you know, that I condemn the powder business as bad in itself, for (let us revert for a moment to philosophy) man is a sacrament, soul manifested under the form of body, and art has to deal with each and both and to show their interaction and interdependence.

The most perfect form of literature is, no doubt, lyrical poetry which is, one might say, almost pure Idea, art with scarcely an alloy of artifice, expressed in magic words, in the voice of music. In a word, a perfect lyric, such as Keats's "Belle Dame Sans Mercy" is _almost_ pure soul, a spirit with the luminous body of melody. But (in our age, at all events) a prose romance must put on a grosser and more material envelope than this, it must have incident, corporeity, relation to material things, and all these will occupy a considerable part of the whole. To a certain extent, then, the Idea must be materialised, but still it must always shine through the fleshly vestment; the body must never be mere body but always the body of the spirit, existing to conceal and yet to manifest the spirit; and here it seems to me that Mr Stevenson's story breaks down. The transformation of Jekyll into Hyde is solely material, as you read it, without artistic significance; it is simply an astounding incident, and not an outward sign of an inward mystery. As for the possible allegory I have too much respect for Mr Stevenson as an artificer to think that he would regard this element as anything but a very grave defect. Allegory, as Poe so well observed, is always a literary vice, and we are only able to enjoy the "Pilgrim's Progress" by forgetting that the allegory exists. Yes, that seems to me the _vitium_ of "Jekyll and Hyde": the conception has been badly realised, and by badly I do not mean clumsily, because from the logical, literal standpoint, the plot and the construction are marvels of cleverness; but I mean inartistically: ecstasy, which as we have settled is the synonym of art, gave birth to the idea, but immediately abandoned it to artifice, and to artifice only, instead of presiding over and inspiring every further step in plot, in construction, and in style. All this may seem to you very fine-drawn and over-subtle, but I am convinced that it is the true account of the matter, and perhaps you may realise my theory better if I draw out that a.n.a.logy of "translation" which I suggested, I think, a few minutes ago. I was pa.s.sing along New Oxford Street the other day, and I happened to look into a shop which displays Bibles in all languages, and I glanced at the French version, open at the seventh chapter of the Book of Proverbs. I saw the words "un jeune homme depourvu de bon sens," and then, lower down, "comme un buf a la boucherie," and it was some considerable time before I realised that these phrases "translated," "a young man void of understanding," and "as an ox goeth to the slaughter." Now you notice that these are in every way commonplace examples; there is nothing extraordinarily poetical in either phrase as it stands in the Authorised Version. I might have made the contrast much more violent by choosing a pa.s.sage from the Song of Songs or Ecclesiastes; and I wonder how "Therefore with Angels and Archangels" would go into French. But isn't the gulf astounding between "void of understanding" and "depourvu de bon sens"? Yet the meaning of the French is really the same as the meaning of the English; logically, I should think, the two phrases are exactly equivalent. And yet ...

well, we know perfectly well that "depourvu de bon sens" in no way renders that n.o.ble and austere simplicity that we reverence in the English text.

Now, I think, you ought to see what I have been trying to express about the gulf that may open always between the conception and the plot, or story, that does divide the conception from the plot of "Jekyll and Hyde." Of course the a.n.a.logy is not perfect, because the _magnum chaos_ that yawns between the unformulated Idea and the formulated plot, between pure ecstasy and ecstasy _plus_ artifice, is much vaster than the distinction between English and French, indeed between the two former there is almost or altogether the difference of the infinite and the finite, of soul and body; still, you see how a book is a rendering, a translation of an Idea, and how a very fine idea may be embodied in a very mechanical plot.

You remember the "Socialist and Baroness" novel that we were talking about the other night. We placed it outside of literature firstly and chiefly because it was not based on ecstasy, on an idea of any kind, and secondly, and by way of consequence, because in its execution and detail it was so thoroughly insignificant, because it played Hamlet with the part of the Prince omitted. Now I think that it is strong evidence of the soundness of my literary theory that we are enabled by it to take two books so utterly dissimilar in manner and method, in story and treatment, and to judge them both by the same scale. For this is what it really comes to: we say that the "Tragic Comedians" is not literature because it simply tells of facts without their significance, because it deals with the outward show and not with the inward spirit, because it is accidental and not essential. And in just the same way we say that "Jekyll and Hyde" (its conception apart) is not literature inasmuch as it too has the body of a story without the soul of a story, the incident, the fact, without the inward thing of which the fact is a symbol. For if you will consider the matter you will see that a fact _qua_ fact has no existence in art at all. It is not the painter's business to make us a likeness of a tree or a rock; it is his business to communicate to us an emotion--an ecstasy, if you please--and that he may do so he uses a tree or a rock as a symbol, a word in his language of colour and form. It is not the business of the sculptor to chisel likenesses of men in marble; the human form is to him also a symbol which stands for an idea. In the same manner it is not the business of the literary artist to describe facts--real or imaginary--in words: he is possessed with an idea which he symbolises by incident, by a story of men and women and things. He is possessed, let us say, by the idea of Love: then he must write a story of lovers, but he must never forget that A. and B., his actual lovers in the tale, with their social positions, their whims and fancies, their sayings and doings are only of consequence in the degree that they symbolise the universal human pa.s.sion, which in its turn is a copy of certain eternal and ineffable things. If A. and B. do _not_ do this then they are nothing, and worse than nothing, so far as art is concerned. "But my tree is like a tree,"

says the dull painter, and "my anatomy is faultless," says the bad sculptor, and "my characters are life-like," says the novelist.

And one can apply exactly the same reasoning to Mr Stevenson's ingenious story. I do not know whether there is, or has been, or will be a salt in existence which can turn a man into another person; that is of not the slightest consequence to the argument. The result of the powder, as it is described in the book, is an incident, and it makes no difference to the critical judgment whether the incident is true or false, probable or improbable. The only point, absolutely the only point is this: is the incident significant or insignificant, is it related for its own sake, or is it posited because it is a sign, a symbol, a word which veils and reveals the artist's ecstasy and inspiration? The socialist fell in love with the baroness: it is true, you say, it really happened so in Germany some twenty-five years ago. But in the book it is insignificant. The doctor took the powder and became another man; it is probably untrue.

But it is also insignificant; and to the critic of art in literature the one incident stands precisely on the same footing as the other.

And, do you know, I am glad I have made this comparison between "Jekyll and Hyde" and the "Tragic Comedians," because it has struck me that what I have been saying about the essential element of all literature might be open to very grave misunderstanding. I have been insisting, with reiteration that must have tired you, that there is only one test by which literature may be distinguished from mere reading matter, and that that test is summed up in the word, ecstasy. And then we admitted a whole string of synonyms--desire of the unknown, sense of the unknown, rapture, adoration, mystery, wonder, withdrawal from the common life--and I daresay I have used many other phrases in the same sense without giving you any special warning that it was our old friend again in a new guise. But it has just occurred to me that with all this wealth of synonyms, I may not have made my meaning perfectly clear. For example, while I was laying down the law about Dr Jekyll's powder and its effects, you might have interrupted me with the remark: "But I thought you said the sense of wonder was characteristic of literature; and surely the change from Jekyll into Hyde is extremely wonderful." Or again, when I was belauding the "Odyssey," dwelling on the voyage of Ulysses amongst strange peoples, you might have put in some modern tale of strange adventure, and requested me to distinguish between the two, to justify my praise of the old, and rejection of the new. And we have mentioned Sunday-school books, always, I think, with a certain _nuance_ of contempt; but Sunday-school books usually deal with religion, and religion and adoration are almost synonymous. And so one could go on with the list, making out, on our premises, with our own test, a plausible case for books which we know very well are neither literature nor anything remotely approaching it. And that would look rather like the collapse of our literary case, wouldn't it?

Well, the solution of the difficulty seems to me to be sought for in the remarks I was making just now about "facts" in art. I said, you remember, that in art, facts as facts have no existence at all. Facts, incidents, plots, simply form the artistic speech--its mode of expression, or medium--and if there is no idea behind the facts, then you have no longer language but gibberish. Just as language is made up of the letters of the alphabet, arranged in significant words and sentences; so is the artistic language made up of plots, incidents, sentences which are informed with significance. If I heap up letters of the alphabet, and arrange them in an arbitrary collocation, without meaning, I am forming gibberish, and not a language; and so if I pepper my pages with extraordinary incidents, without attaching to them any significance, I am writing, it may be, an exciting, absorbing, interesting book, but I am not making literature. Indeed, some of the books that might be mentioned in this connection remind me of a man swearing: he uses the holiest names but he does so in such a manner that he excites not reverence and awe but disgust and repulsion. Tell the bare "plot" of the Odyssey to one of these writers, and hint that it might be made into a "successful Christmas book for boys," and he will produce you a book which will contain the Lotus-Eaters, and Calypso and the Cyclops, but which will have just the same relation to literature as blasphemy bears to the Liturgy. That seems to me the explanation; one must say again that mere incident is nothing, that it only becomes something when it is a symbol of an interior meaning. And, turning this maxim inside out, as it were, we shall sometimes find that a book which seems on the surface to be "reading matter" is really literature, and incidents, apparently insignificant, may turn out, on a closer examination, to be significant and symbolic in a very high degree. So I don't think our literary criterion is in any way invalidated by the occurrence of surprising incidents in very worthless books. Look at "Mr Isaacs" for example. In a sense it is a "wonderful" book, inasmuch as it contains incidents which are far removed from common experience; but you have only to read it to discover that the author had not been visited by any inspiration of the unseen. One may trace some acquaintance with theosophical "literature," but not even the dimmest vision of "the other things." The "other things"? Ah, that is another synonym, but who can furnish a precise definition of the indefinable?

They are sometimes in the song of a bird, sometimes in the scent of a flower, sometimes in the whirl of a London street, sometimes hidden under a great lonely hill. Some of us seek them with most hope and the fullest a.s.surance in the sacring of the Ma.s.s, others receive tidings through the sound of music, in the colour of a picture, in the shining form of a statue, in the meditation of eternal truth. Do you know that I can never hear a jangling piano-organ, contending with the roar of traffic without the tears--not of feeling but of emotion--coming to my eyes?

And that instance--it is grotesque enough--reminds me that I think I have an explanation of another puzzle that has often perplexed me, and I daresay has perplexed you. Do you remember the books that you read when you were a boy? I can think of stories that I read long ago (I have forgotten the very names of them) that filled me with emotions that I recognised, afterwards, as purely artistic. The sorriest pirate, the most wretchedly concealed treasure, poor Captain Mayne Reid at his boldest gave me then the sensations that I now search for in the "Odyssey" or in the thought of it; and I looked into some of these shabby old tales years afterwards, and wondered how on earth I had managed to penetrate into "faery lands forlorn" through such miserable stucco portals. And you, you say, extracted somehow or other, from Harrison Ainsworth's "Lancashire Witches," that essence of the unknown that you now find in Poe, and I expect that everybody who loves literature could gather similar recollections.

Well, it would be easy enough to solve the problem by saying that the emotions of children are of no consequence and don't count, but then I don't think that proposition is true. I think, on the contrary, that children, especially young children before they have been defiled by the horrors of "education," possess the artistic emotion in remarkable purity, that they reproduce, in a measure, the primitive man before he was defiled, artistically, by the horrors of civilisation. The ecstasy of the artist is but a recollection, a remnant from the childish vision, and the child undoubtedly looks at the world through "magic cas.e.m.e.nts."

But you see all this is unconscious, or subconscious (to a less degree it is so in later life, and artists are rare simply because it is their almost impossible task to translate the emotion of the sub-consciousness into the speech of consciousness), and as you may sometimes see children uttering their conceptions in words that are nonsense, or next door to it, so nonsense or at any rate very poor stuff suffices with them to summon up the vision from the depths of the soul. Suppose we could catch a genius at the age of nine or ten and request him to utter what he felt; the boy would speak or write rubbish, and in the same way you would find that he read rubbish, and that it excited in him an ineffable joy and ecstasy. Coleridge was a Bluecoat boy when he read the "poems"

of William Lisle Bowles, and admired them to enthusiasm, and I am quite sure that at some early period Poe had been enraptured by Mrs Radcliffe, and we know how Burns founded himself on Fergusson. When men are young, the inward ecstasy, the "red powder of projection" is of such efficacy and virtue that the grossest and vilest matter is trans.m.u.ted for them into pure gold, glistering and glorious as the sun. The child (and with him you may link all primitive and childlike people) approaches books and pictures just as he approaches nature itself and life; and a wonderful vision appears where many of us can only see the common and insignificant.

But all this has been a digression; it has come by the way in a talk about worthless and insignificant books. But I think that we should by this time have brought our testing apparatus into working order; we should be able to criticise any given book on some ground or principle, not on the rule of thumb of "it sent me to sleep," or "it kept me awake." And I think that what I have already remarked about the subconscious element in literature should have answered that question about "books with a purpose." As a matter of fact I believe that they are mostly trash, but it is not a case for _a priori_ reasoning; you must test each book by itself. Mr Stevenson was, I believe, an artist at heart, but we have seen how the artificer overcame the artist in "Jekyll and Hyde," and in like manner there have been cases of people who were artificers, and even preachers, at heart, who were forced to succ.u.mb to the concealed, subconscious artist, when pen touched paper. For example; first logically a.n.a.lyze "Lycidas"; you will be disgusted just as Dr Johnson, who had no a.n.a.lysis but the logical, was disgusted. Forget your logic, your common-sense, and read it again as poetry; you will acknowledge the presence of an amazing masterpiece. An unimportant lament over an unimportant personage, constructed on an affected pseudo-pastoral plan, full of acrid, Puritanical declamation and abuse, wantonly absurd with its mixture of the nymphs and St Peter; it is not only wretched in plan but clumsy in construction, the artifice is atrocious. And it is also perfect beauty! It is the very soul set to music; its austere and exquisite rapture thrills one so that I could almost say: he who understands the mystery and the beauty of "Lycidas"

understands also the final and eternal secret of art and life and man.

IV

Do you know that when we last talked _belles lettres_ the whole evening went by (or at least I think so) without my saying anything about "Pickwick"? I hope you noted the omission in your diary, if you keep one, because I find it difficult to talk much about literature, without drawing some ill.u.s.tration from that very notable, and curious, and unappreciated book. Yes, I maintain the justice of the last epithet in spite of circulation, in spite of popularity, and in spite of "Pickwick 'literature.'" You may like a book very much and read it three times a year without appreciating it, and if a great book is really popular it is sure to owe its popularity to entirely wrong reasons. There are people, you know, who study Homer every day, because he throws so much light on the manners and customs of the ancients, and if a book of our own time is both great and popular, you may be sure that it is loved for its most peccant parts, just as nine people out of ten will recall the "Raven" and the "Bells" if the poetry of Edgar Allan Poe is mentioned.

After all, I needn't have excused myself for my constant references to d.i.c.kens's masterpiece, since I have already informed you that, like Coleridge, I love a "cyclical" mode of discoursing; and I honestly think that if you want to understand something about the Mysteries or the Fine Arts (which are the expression of the mysteries) it is the only way. A proposition in Euclid is demonstrated and done with, since nothing can be added to a mathematical proof; but literature is different. It is many-sided and many-coloured, and variable always; you can consider it in half-a-dozen ways, from half-a-dozen standpoints, and from half-a-dozen judgments, each of which will be true and perfect in itself, and yet each will supplement the other. Two or three weeks ago I think I tried to show you what a complex organism any given book reveals, if one examines it with a little attention, and if one specimen be so curiously and intricately fashioned, you may imagine the complexity of the whole subject.

But I have a more particular reason for turning once more to the "Posthumous Papers." We have noted that that which at first sight seems significant, may turn out to be insignificant, and I think that in pa.s.sing I hinted that the reverse was sometimes the case. Very good; and the especial instance that is in my mind is the enormous capacity for strong drink exhibited by Mr Pickwick and all his friends and a.s.sociates. Of course you've noticed it; perhaps you have thought it a nuisance and a blemish from the artistic standpoint, just as many "good people" have found it a nuisance and a blemish from the temperance or teetotal standpoint. You may have felt quite certain that a set of men who were always drinking brandy and water, and strong ale, and milk-punch, and madeira, who constantly drank a great deal too much of each and all of these things, would be extremely unpleasant companions in private life; I daresay you have been thankful that you never knew Mr Pickwick or any of his followers. You know, I expect, by personal experience, that a man whose daily life is a pilgrimage from one whiskey bar to another is, in most cases, an extremely tedious and unprofitable companion; and it is undeniable that the "Pickwickians" rather made opportunities for brandy and water than avoided them. And in an indirect manner, you feel that all this makes you like the book less.

But (I can no more miss an opportunity of digression than Mr Pickwick could keep on the coach if there were a chance of drinking his favourite beverage) do you know that there are really people who make their liking or disliking of the characters the criterion of literature--of romances, I mean? We touched on this some time ago, and I remember saying that in the case of such secondary books as Jane Austen's and Thackeray's, it was permissible enough to go where one was best amused, that one had a right to say, "Yes, the artifice may be the better here, but the characters are much more amusing there, and I had rather talk to the cosmopolitan whose manners are now and then a little to seek, than to the maiden lady in the village, whose decorum is so unexceptionable."

But I confess that at the time it had not dawned upon me that there are people who try to judge fine art--the true literature--on the same grounds. I believe, however, that such is the case; I believe, indeed, that the egregious M. Voltaire was dimly moved by some such feeling when he wrote his famous "criticism" of the prophet Habakkuk. What (he must have said to himself) would they think in the _salons_ of a man who talked like this:--

And the everlasting mountains were scattered, The perpetual hills did bow: His ways are everlasting?

Evidently Habakkuk could never hope for a second invitation; and _therefore_ he wrote rubbish. And I believe, as I said, that there are many people who more or less unconsciously judge literature by this measure, by asking, "Would these people be pleasant to meet? would one like to hear this kind of thing in one's drawing-room?" And this is well enough with secondary books, since they contain nothing but "characters," and "incidents," and "scenes," and "facts"; but it is by no means well in literature, in which, as we found out, all these things are symbols, words of a language, used, not for themselves, but because they are significant. Remember our old definition--ecstasy, the withdrawal, the standing apart from common life--and you will see that we may almost reverse this popular method of judgment, and turn it into another test, or rather another way of putting the test, of art. For, if literature be a kind of withdrawal from the common atmosphere of life, we shall naturally expect to find its utterance, both in matter and manner, wholly unsuitable for the drawing-room or the street, and its "characters" persons whom we cannot imagine ourselves a.s.sociating with on pleasant or comfortable terms. Neither you nor I would be very happy on Ulysses's boat, we should soon become irritated with Don Quixote, we should hardly feel at home with Sir Galahad. It is true that all the good there is in men is this--that at rare intervals, in certain lonely moments of exaltation they do feel for the time a faint stirring of the beautiful within them, and _then_ they would adventure on the Quest of the Graal; but as you know few of us are saints, fewer, perhaps, are men of genius; we are sunk for the most part of our days in the common life, and our care is for the body and for the things of the body, for the street and the drawing-room, and not for the perpetual, solitary hills.

So you see that if you read a book and can say of the characters in it: "I wish I knew them," there is very strong reason to suspect that the book in question is not literature, though it may well be a pleasant picture of pleasant people.

Yes, I was expecting that question. I should have been sorry if your sense of humour had _not_ prompted you to ask whether the drinking of too much milk-punch const.i.tuted a withdrawal from the common life, a profound and lonely ecstasy. But don't you remember that when we were discussing "Pickwick" before, and comparing it with the "Odyssey," I suddenly deserted Homer, and brought in Sophocles? I think I contrasted, very briefly, the education of the dramatist with the education of the romance writer, the London of the 'twenties and 'thirties with the city of the Violet Crown, the fate of him,

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