Read Like A Writer

There are two ways to learn how to write fiction: by reading it and by writing it. Yes, you can learn lots about writing stories in workshops, in writing classes and writing groups, at writers' conferences. You can learn technique and process by reading the dozens of books like this one on fiction writing and by reading articles in writers' magazines. But the best teachers of fiction are the great works of fiction themselves. You can learn more about the structure of a short story by reading Anton Chekhov's 'Heartache' than you can in a semester of Creative Writing 101. If you read like a writer, that is, which means you have to read everything twice, at least. When you read a story or novel the first time, just let it happen. Enjoy the journey. When you've finished, you know where the story took you, and now you can go back and reread, and this time notice how the writer reached that destination. Notice the choices he made at each chapter, each sentence, each word. (Every word is a choice.) You see now how the transitions work, how a character gets across a room. All this time you're learning. You loved the central character in the story, and now you can see how the writer presented the character and rendered her worthy of your love and attention. The first reading is creative—you collaborate with the writer in making the story. The second reading is critical.


John Dufresne, from his book, The Lie That Tells A Truth: A Guide to Writing Fiction

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Tuesday, March 7, 2023

Street Haunting: A London Adventure (1930) by Virginia Woolf

 

Street Haunting:  A London Adventure (1930)  by Virginia Woolf

Street Haunting:  A London Adventure (1930)
by Virginia Woolf
 

No one perhaps has ever felt passionately towards a lead pencil. But there are circumstances in which it can become supremely desirable to possess one; moments when we are set upon having an object, an excuse for walking half across London between tea and dinner. As the foxhunter hunts in order to preserve the breed of foxes, and the golfer plays in order that open spaces may be preserved from the builders, so when the desire comes upon us to go street rambling the pencil does for a pretext, and getting up we say: "Really I must buy a pencil," as if under cover of this excuse we could indulge safely in the greatest pleasure of town life in winter--rambling the streets of London.

 

The hour should be the evening and the season winter, for in winter the champagne brightness of the air and the sociability of the streets are grateful. We are not then taunted as in the summer by the longing for shade and solitude and sweet airs from the hayfields. The evening hour, too, gives us the irresponsibility which darkness and lamplight bestow. We are no longer quite ourselves. As we step out of the house on a fine evening between four and six, we shed the self our friends know us by and become part of that vast republican army of anonymous trampers, whose society is so agreeable after the solitude of one's own room. For there we sit surrounded by objects which perpetually express the oddity of our own temperaments and enforce the memories of our own experience. That bowl on the mantelpiece, for instance, was bought at Mantua on a windy day. We were leaving the shop when the sinister old woman plucked at our skirts and said she would find herself starving one of these days, but, "Take it!" she cried, and thrust the blue and white china bowl into our hands as if she never wanted to be reminded of her quixotic generosity. So, guiltily, but suspecting nevertheless how badly we had been fleeced, we carried it back to the little hotel where, in the middle of the night, the innkeeper quarrelled so violently with his wife that we all leant out into the courtyard to look, and saw the vines laced about among the pillars and the stars white in the sky. The moment was stabilized, stamped like a coin indelibly among a million that slipped by imperceptibly. There, too, was the melancholy Englishman, who rose among the coffee cups and the little iron tables and revealed the secrets of his soul--as travellers do. All this--Italy, the windy morning, the vines laced about the pillars, the Englishman and the secrets of his soul--rise up in a cloud from the china bowl on the mantelpiece. And there, as our eyes fall to the floor, is that brown stain on the carpet. Mr. Lloyd George made that. "The man's a devil!" said Mr. Cummings, putting the kettle down with which he was about to fill the teapot so that it burnt a brown ring on the carpet.

 

But when the door shuts on us, all that vanishes. The shell-like covering which our souls have excreted to house themselves, to make for themselves a shape distinct from others, is broken, and there is left of all these wrinkles and roughnesses a central oyster of perceptiveness, an enormous eye. How beautiful a street is in winter! It is at once revealed and obscured. Here vaguely one can trace symmetrical straight avenues of doors and windows; here under the lamps are floating islands of pale light through which pass quickly bright men and women, who, for all their poverty and shabbiness, wear a certain look of unreality, an air of triumph, as if they had given life the slip, so that life, deceived of her prey, blunders on without them. But, after all, we are only gliding smoothly on the surface. The eye is not a miner, not a diver, not a seeker after buried treasure. It floats us smoothly down a stream; resting, pausing, the brain sleeps perhaps as it looks.

 

How beautiful a London street is then, with its islands of light, and its long groves of darkness, and on one side of it perhaps some tree-sprinkled, grass-grown space where night is folding herself to sleep naturally and, as one passes the iron railing, one hears those little cracklings and stirrings of leaf and twig which seem to suppose the silence of fields all round them, an owl hooting, and far away the rattle of a train in the valley. But this is London, we are reminded; high among the bare trees are hung oblong frames of reddish yellow light--windows; there are points of brilliance burning steadily like low stars--lamps; this empty ground, which holds the country in it and its peace, is only a London square, set about by offices and houses where at this hour fierce lights burn over maps, over documents, over desks where clerks sit turning with wetted forefinger the files of endless correspondences; or more suffusedly the firelight wavers and the lamplight falls upon the privacy of some drawing-room, its easy chairs, its papers, its china, its inlaid table, and the figure of a woman, accurately measuring out the precise number of spoons of tea which----She looks at the door as if she heard a ring downstairs and somebody asking, is she in?

 

But here we must stop peremptorily. We are in danger of digging deeper than the eye approves; we are impeding our passage down the smooth stream by catching at some branch or root. At any moment, the sleeping army may stir itself and wake in us a thousand violins and trumpets in response; the army of human beings may rouse itself and assert all its oddities and sufferings and sordidities. Let us dally a little longer, be content still with surfaces only--the glossy brilliance of the motor omnibuses; the carnal splendour of the butchers' shops with their yellow flanks and purple steaks; the blue and red bunches of flowers burning so bravely through the plate glass of the florists' windows.

 

For the eye has this strange property: it rests only on beauty; like a butterfly it seeks colour and basks in warmth. On a winter's night like this, when nature has been at pains to polish and preen herself, it brings back the prettiest trophies, breaks off little lumps of emerald and coral as if the whole earth were made of precious stone. The thing it cannot do (one is speaking of the average unprofessional eye) is to compose these trophies in such a way as to bring out the more obscure angles and relationships. Hence after a prolonged diet of this simple, sugary fare, of beauty pure and uncomposed, we become conscious of satiety. We halt at the door of the boot shop and make some little excuse, which has nothing to do with the real reason, for folding up the bright paraphernalia of the streets and withdrawing to some duskier chamber of the being where we may ask, as we raise our left foot obediently upon the stand: "What, then, is it like to be a dwarf?"

 

She came in escorted by two women who, being of normal size, looked like benevolent giants beside her. Smiling at the shop girls, they seemed to be disclaiming any lot in her deformity and assuring her of their protection. She wore the peevish yet apologetic expression usual on the faces of the deformed. She needed their kindness, yet she resented it. But when the shop girl had been summoned and the giantesses, smiling indulgently, had asked for shoes for "this lady" and the girl had pushed the little stand in front of her, the dwarf stuck her foot out with an impetuosity which seemed to claim all our attention. Look at that! Look at that! she seemed to demand of us all, as she thrust her foot out, for behold it was the shapely, perfectly proportioned foot of a well-grown woman. It was arched; it was aristocratic. Her whole manner changed as she looked at it resting on the stand. She looked soothed and satisfied. Her manner became full of self-confidence. She sent for shoe after shoe; she tried on pair after pair. She got up and pirouetted before a glass which reflected the foot only in yellow shoes, in fawn shoes, in shoes of lizard skin. She raised her little skirts and displayed her little legs. She was thinking that, after all, feet are the most important part of the whole person; women, she said to herself, have been loved for their feet alone. Seeing nothing but her feet, she imagined perhaps that the rest of her body was of a piece with those beautiful feet. She was shabbily dressed, but she was ready to lavish any money upon her shoes. And as this was the only occasion upon which she was hot afraid of being looked at but positively craved attention, she was ready to use any device to prolong the choosing and fitting. Look at my feet, she seemed to be saying, as she took a step this way and then a step that way. The shop girl good-humouredly must have said something flattering, for suddenly her face lit up in ecstasy. But, after all, the giantesses, benevolent though they were, had their own affairs to see to; she must make up her mind; she must decide which to choose. At length, the pair was chosen and, as she walked out between her guardians, with the parcel swinging from her finger, the ecstasy faded, knowledge returned, the old peevishness, the old apology came back, and by the time she had reached the street again she had become a dwarf only.

 

But she had changed the mood; she had called into being an atmosphere which, as we followed her out into the street, seemed actually to create the humped, the twisted, the deformed. Two bearded men, brothers, apparently, stone-blind, supporting themselves by resting a hand on the head of a small boy between them, marched down the street. On they came with the unyielding yet tremulous tread of the blind, which seems to lend to their approach something of the terror and inevitability of the fate that has overtaken them. As they passed, holding straight on, the little convoy seemed to cleave asunder the passers-by with the momentum of its silence, its directness, its disaster. Indeed, the dwarf had started a hobbling grotesque dance to which everybody in the street now conformed: the stout lady tightly swathed in shiny sealskin; the feeble-minded boy sucking the silver knob of his stick; the old man squatted on a doorstep as if, suddenly overcome by the absurdity of the human spectacle, he had sat down to look at it--all joined in the hobble and tap of the dwarf's dance.

 

In what crevices and crannies, one might ask, did they lodge, this maimed company of the halt and the blind? Here, perhaps, in the top rooms of these narrow old houses between Holborn and Soho, where people have such queer names, and pursue so many curious trades, are gold beaters, accordion pleaters, cover buttons, or support life, with even greater fantasticality, upon a traffic in cups without saucers, china umbrella handles, and highly-coloured pictures of martyred saints. There they lodge, and it seems as if the lady in the sealskin jacket must find life tolerable, passing the time of day with the accordion pleater, or the man who covers buttons; life which is so fantastic cannot be altogether tragic. They do not grudge us, we are musing, our prosperity; when, suddenly, turning the corner, we come upon a bearded Jew, wild, hunger-bitten, glaring out of his misery; or pass the humped body of an old woman flung abandoned on the step of a public building with a cloak over her like the hasty covering thrown over a dead horse or donkey. At such sights the nerves of the spine seem to stand erect; a sudden flare is brandished in our eyes; a question is asked which is never answered.  Often enough these derelicts choose to lie not a stone's thrown from theatres, within hearing of barrel organs, almost, as night draws on, within touch of the sequined cloaks and bright legs of diners and dancers. They lie close to those shop windows where commerce offers to a world of old women laid on doorsteps, of blind men, of hobbling dwarfs, sofas which are supported by the gilt necks of proud swans; tables inlaid with baskets of many coloured fruit; sideboards paved with green marble the better to support the weight of boars' heads; and carpets so softened with age that their carnations have almost vanished in a pale green sea.

 

Passing, glimpsing, everything seems accidentally but miraculously sprinkled with beauty, as if the tide of trade which deposits its burden so punctually and prosaically upon the shores of Oxford Street had this night cast up nothing but treasure. With no thought of buying, the eye is sportive and generous; it creates; it adorns; it enhances. Standing out in the street, one may build up all the chambers of an imaginary house and furnish them at one's will with sofa, table, carpet. That rug will do for the hall. That alabaster bowl shall stand on a carved table in the window. Our merrymaking shall be reflected in that thick round mirror. But, having built and furnished the house, one is happily under no obligation to possess it; one can dismantle it in the twinkling of an eye, and build and furnish another house with other chairs and other glasses. Or let us indulge ourselves at the antique jewellers, among the trays of rings and the hanging necklaces. Let us choose those pearls, for example, and then imagine how, if we put them on, life would be changed. It becomes instantly between two and three in the morning; the lamps are burning very white in the deserted streets of Mayfair. Only motor-cars are abroad at this hour, and one has a sense of emptiness, of airiness, of secluded gaiety. Wearing pearls, wearing silk, one steps out on to a balcony which overlooks the gardens of sleeping Mayfair. There are a few lights in the bedrooms of great peers returned from Court, of silk-stockinged footmen, of dowagers who have pressed the hands of statesmen. A cat creeps along the garden wall. Love-making is going on sibilantly, seductively in the darker places of the room behind thick green curtains. Strolling sedately as if he were promenading a terrace beneath which the shires and counties of England lie sun-bathed, the aged Prime Minister recounts to Lady So-and-So with the curls and the emeralds the true history of some great crisis in the affairs of the land. We seem to be riding on the top of the highest mast of the tallest ship; and yet at the same time we know that nothing of this sort matters; love is not proved thus, nor great achievements completed thus; so that we sport with the moment and preen our feathers in it lightly, as we stand on the balcony watching the moonlit cat creep along Princess Mary's garden wall.

 

But what could be more absurd? It is, in fact, on the stroke of six; it is a winter's evening; we are walking to the Strand to buy a pencil. How, then, are we also on a balcony, wearing pearls in June? What could be more absurd? Yet it is nature's folly, not ours. When she set about her chief masterpiece, the making of man, she should have thought of one thing only. Instead, turning her head, looking over her shoulder, into each one of us she let creep instincts and desires which are utterly at variance with his main being, so that we are streaked, variegated, all of a mixture; the colours have run. Is the true self this which stands on the pavement in January, or that which bends over the balcony in June? Am I here, or am I there? Or is the true self neither this nor that, neither here nor there, but something so varied and wandering that it is only when we give the rein to its wishes and let it take its way unimpeded that we are indeed ourselves? Circumstances compel unity; for convenience sake a man must be a whole. The good citizen when he opens his door in the evening must be banker, golfer, husband, father; not a nomad wandering the desert, a mystic staring at the sky, a debauchee in the slums of San Francisco, a soldier heading a revolution, a pariah howling with scepticism and solitude. When he opens his door, he must run his fingers through his hair and put his umbrella in the stand like the rest.

 

But here, none too soon, are the second-hand bookshops. Here we find anchorage in these thwarting currents of being; here we balance ourselves after the splendours and miseries of the streets. The very sight of the bookseller's wife with her foot on the fender, sitting beside a good coal fire, screened from the door, is sobering and cheerful. She is never reading, or only the newspaper; her talk, when it leaves bookselling, which it does so gladly, is about hats; she likes a hat to be practical, she says, as well as pretty. 0 no, they don't live at the shop; they live in Brixton; she must have a bit of green to look at. In summer a jar of flowers grown in her own garden is stood on the top of some dusty pile to enliven the shop. Books are everywhere; and always the same sense of adventure fills us. Second-hand books are wild books, homeless books; they have come together in vast flocks of variegated feather, and have a charm which the domesticated volumes of the library lack. Besides, in this random miscellaneous company we may rub against some complete stranger who will, with luck, turn into the best friend we have in the world. There is always a hope, as we reach down some grayish-white book from an upper shelf, directed by its air of shabbiness and desertion, of meeting here with a man who set out on horseback over a hundred years ago to explore the woollen market in the Midlands and Wales; an unknown traveller, who stayed at inns, drank his pint, noted pretty girls and serious customs, wrote it all down stiffly, laboriously for sheer love of it (the book was published at his own expense); was infinitely prosy, busy, and matter-of-fact, and so let flow in without his knowing it the very scent of hollyhocks and the hay together with such a portrait of himself as gives him forever a seat in the warm corner of the mind's inglenook. One may buy him for eighteen pence now. He is marked three and sixpence, but the bookseller's wife, seeing how shabby the covers are and how long the book has stood there since it was bought at some sale of a gentleman's library in Suffolk, will let it go at that.

 

Thus, glancing round the bookshop, we make other such sudden capricious friendships with the unknown and the vanished whose only record is, for example, this little book of poems, so fairly printed, so finely engraved, too, with a portrait of the author. For he was a poet and drowned untimely, and his verse, mild as it is and formal and sententious, sends forth still a frail fluty sound like that of a piano organ played in some back street resignedly by an old Italian organ-grinder in a corduroy jacket. There are travellers, too, row upon row of them, still testifying, indomitable spinsters that they were, to the discomforts that they endured and the sunsets they admired in Greece when Queen Victoria was a girl. A tour in Cornwall with a visit to the tin mines was thought worthy of voluminous record. People went slowly up the Rhine and did portraits of each other in Indian ink, sitting reading on deck beside a coil of rope; they measured the pyramids; were lost to civilization for years; converted negroes in pestilential swamps. This packing up and going off, exploring deserts and catching fevers, settling in India for a lifetime, penetrating even to China and then returning to lead a parochial life at Edmonton, tumbles and tosses upon the dusty floor like an uneasy sea, so restless the English are, with the waves at their very door. The waters of travel and adventure seem to break upon little islands of serious effort and lifelong industry stood in jagged column upon the floor. In these piles of puce-bound volumes with gilt monograms on the back, thoughtful clergymen expound the gospels; scholars are to be heard with their hammers and their chisels chipping clear the ancient texts of Euripides and Aeschylus. Thinking, annotating, expounding goes on at a prodigious rate all around us and over everything, like a punctual, everlasting tide, washes the ancient sea of fiction. Innumerable volumes tell how Arthur loved Laura and they were separated and they were unhappy and then they met and they were happy ever after, as was the way when Victoria ruled these islands.

 

The number of books in the world is infinite, and one is forced to glimpse and nod and move on after a moment of talk, a flash of understanding, as, in the street outside, one catches a word in passing and from a chance phrase fabricates a lifetime. It is about a woman called Kate that they are talking, how "I said to her quite straight last night . . . if you don't think I'm worth a penny stamp, I said . . ." But who Kate is, and to what crisis in their friendship that penny stamp refers, we shall never know; for Kate sinks under the warmth of their volubility; and here, at the street corner, another page of the volume of life is laid open by the sight of two men consulting under the lamp-post. They are spelling out the latest wire from Newmarket in the stop press news. Do they think, then, that fortune will ever convert their rags into fur and broadcloth, sling them with watch-chains, and plant diamond pins where there is now a ragged open shirt? But the main stream of walkers at this hour sweeps too fast to let us ask such questions. They are wrapt, in this short passage from work to home, in some narcotic dream, now that they are free from the desk, and have the fresh air on their cheeks. They put on those bright clothes which they must hang up and lock the key upon all the rest of the day, and are great cricketers, famous actresses, soldiers who have saved their country at the hour of need. Dreaming, gesticulating, often muttering a few words aloud, they sweep over the Strand and across Waterloo Bridge whence they will be slung in long rattling trains, to some prim little villa in Barnes or Surbiton where the sight of the clock in the hall and the smell of the supper in the basement puncture the dream.

 

But we are come to the Strand now, and as we hesitate on the curb, a little rod about the length of one's finger begins to lay its bar across the velocity and abundance of life. "Really I must--really I must"--that is it. Without investigating the demand, the mind cringes to the accustomed tyrant. One must, one always must, do something or other; it is not allowed one simply to enjoy oneself. Was it not for this reason that, some time ago, we fabricated the excuse, and invented the necessity of buying something? But what was it? Ah, we remember, it was a pencil. Let us go then and buy this pencil. But just as we are turning to obey the command, another self disputes the right of the tyrant to insist. The usual conflict comes about. Spread out behind the rod of duty we see the whole breadth of the river Thames--wide, mournful, peaceful. And we see it through the eyes of somebody who is leaning over the Embankment on a summer evening, without a care in the world. Let us put off buying the pencil; let us go in search of this person--and soon it becomes apparent that this person is ourselves. For if we could stand there where we stood six months ago, should we not be again as we were then--calm, aloof, content? Let us try then. But the river is rougher and greyer than we remembered. The tide is running out to sea. It brings down with it a tug and two barges, whose load of straw is tightly bound down beneath tarpaulin covers. There is, too, close by us, a couple leaning over the balustrade with the curious lack of self-consciousness lovers have, as if the importance of the affair they are engaged on claims without question the indulgence of the human race. The sights we see and the sounds we hear now have none of the quality of the past; nor have we any share in the serenity of the person who, six months ago, stood precisely were we stand now. His is the happiness of death; ours the insecurity of life. He has no future; the future is even now invading our peace. It is only when we look at the past and take from it the element of uncertainty that we can enjoy perfect peace. As it is, we must turn, we must cross the Strand again, we must find a shop where, even at this hour, they will be ready to sell us a pencil.

 

It is always an adventure to enter a new room for the lives and characters of its owners have distilled their atmosphere into it, and directly we enter it we breast some new wave of emotion. Here, without a doubt, in the stationer's shop people had been quarrelling. Their anger shot through the air. They both stopped; the old woman--they were husband and wife evidently--retired to a back room; the old man whose rounded forehead and globular eyes would have looked well on the frontispiece of some Elizabethan folio, stayed to serve us. "A pencil, a pencil," he repeated, "certainly, certainly." He spoke with the distraction yet effusiveness of one whose emotions have been roused and checked in full flood. He began opening box after box and shutting them again. He said that it was very difficult to find things when they kept so many different articles. He launched into a story about some legal gentleman who had got into deep waters owing to the conduct of his wife. He had known him for years; he had been connected with the Temple for half a century, he said, as if he wished his wife in the back room to overhear him. He upset a box of rubber bands. At last, exasperated by his incompetence, he pushed the swing door open and called out roughly: "Where d'you keep the pencils?" as if his wife had hidden them. The old lady came in. Looking at nobody, she put her hand with a fine air of righteous severity upon the right box. There were pencils. How then could he do without her? Was she not indispensable to him? In order to keep them there, standing side by side in forced neutrality, one had to be particular in one's choice of pencils; this was too soft, that too hard. They stood silently looking on. The longer they stood there, the calmer they grew; their heat was going down, their anger disappearing. Now, without a word said on either side, the quarrel was made up. The old man, who would not have disgraced Ben Jonson's title-page, reached the box back to its proper place, bowed profoundly his good-night to us, and they disappeared. She would get out her sewing; he would read his newspaper; the canary would scatter them impartially with seed. The quarrel was over.

 

In these minutes in which a ghost has been sought for, a quarrel composed, and a pencil bought, the streets had become completely empty. Life had withdrawn to the top floor, and lamps were lit. The pavement was dry and hard; the road was of hammered silver. Walking home through the desolation one could tell oneself the story of the dwarf, of the blind men, of the party in the Mayfair mansion, of the quarrel in the stationer's shop. Into each of these lives one could penetrate a little way, far enough to give oneself the illusion that one is not tethered to a single mind, but can put on briefly for a few minutes the bodies and minds of others. One could become a washerwoman, a publican, a street singer. And what greater delight and wonder can there be than to leave the straight lines of personality and deviate into those footpaths that lead beneath brambles and thick tree trunks into the heart of the forest where live those wild beasts, our fellow men?

 

That is true: to escape is the greatest of pleasures; street haunting in winter the greatest of adventures. Still as we approach our own doorstep again, it is comforting to feel the old possessions, the old prejudices, fold us round; and the self, which has been blown about at so many street corners, which has battered like a moth at the flame of so many inaccessible lanterns, sheltered and enclosed. Here again is the usual door; here the chair turned as we left it and the china bowl and the brown ring on the carpet. And here--let us examine it tenderly, let us touch it with reverence--is the only spoil we have retrieved from all the treasures of the city, a lead pencil.

 

About the Author 

Virginia Woolf

Adeline Virginia Woolf (/wʊlf/; née Stephen; 25 January 1882 – 28 March 1941) was an English writer, considered one of the most important modernist 20th-century authors and a pioneer in the use of stream of consciousness as a narrative device. Wikipedia

Monday, March 6, 2023

Word Portraits of Famous Writers by Mabel E. Wotton

Word Portraits of Famous Writers by Mabel E. Wotton

 

WORD PORTRAITS
OF
FAMOUS WRITERS


WORD PORTRAITS

OF

FAMOUS WRITERS

EDITED BY
MABEL E. WOTTON

‘What manner of man is he?’
Twelfth Night

LONDON
RICHARD BENTLEY & SON
Publishers in Ordinary to Her Majesty the Queen
1887

Printed by R. & R. Clark, Edinburgh.



[Pg vii]

INTRODUCTION

“The world has always been fond of personal details respecting men who have been celebrated.” These were the words of Lord Beaconsfield, and with them he prefixed his description of the personal appearance of Isaac D’Israeli; but we hardly need the dictum of our greatest statesman to convince ourselves that at all events every honest literature-lover takes a very real interest in the individuality of those men whose names are perpetually on his lips. It is not enough for such a one merely to make himself familiar with their writings. It does not suffice for him that the Essays of Elia, for instance, can be got by heart, but he feels that[Pg viii] he must also be able to linger in the playground at Christ’s with the “lame-footed boy,” and in after years pace the Temple gardens with the gentle-faced scholar, before he can properly be said to have made Lamb’s thoughts his own. At the best it is but a very incomplete notion that most of us possess as to the actual personality of even the most prominent of our British writers. The almost womanly beauty of Sidney, and the keen eyes and razor face of Pope, would, perhaps, be recognised as easily as the well-known form of Dr. Johnson; but taking them en masse even a widely-read man might be forgiven if, from amongst the scraps of hearsay and curtly-recorded impressions on which at rare intervals he may alight, he cannot very readily conjure up the ghosts of the very men whose books he has studied, and to whose haunts he has been an eager pilgrim.

Such a power the following pages have[Pg ix] attempted to supply. They contain an account of the face, figure, dress, voice, and manner of our best-known writers ranging from Geoffrey Chaucer to Mrs. Henry Wood,—drawn in all cases when it is possible by their contemporaries, and when through lack of material this endeavour has failed, the task of portrait-painting has devolved either on other writers who owed their inspiration to the offices of a mutual friend, or on those whose literary ability and untiring research have qualified them for the task. Infinite toil has not always been rewarded, and it would be easy to supply at least half a dozen names whose absence is to be regretted. Beaumont and Fletcher are as much read as Thomas Otway, and William Wotton has perhaps as much right of entrance as his famous opponent Richard Bentley, but as a small child pointed out when the book was first proposed: “You can’t find what isn’t there.[Pg x] And the worth of the book naturally consists in keeping to the lines already indicated.

An asterisk placed under the given reference means that the writer of that particular portrait (who is not necessarily the writer of that particular book) did not actually see his subject, but that he is describing a picture, or else that he is building up one from substantiated evidence. Sometimes, as in the case of Suckling, this distinction leads to the same book supplying two portraits, only one of which is at first hand.

When a date is placed at the foot of a description, it refers to the appearance presented at that time, and not to the period when the words were penned.

British writers only are named, and amongst them there is of course no living author.

Chaucer’s birth-date has been given as About 1340, for the traditional year of 1328[Pg xi] is based on little more than the inscription on his tomb, which was not placed there until the middle of the sixteenth century, while according to his own deposition as witness, his birth could not have taken place until about twelve years later.

In only one other instance has there been a departure from recognised precedent, and that is in the case of Thomas de Quincey. In defiance of almost every compiler and present-day writer, I have entered the name in the Q’s and spelt it as here written. The reason for this is threefold: First, he himself invariably spelt his name with a small d. Second, Hood, Wordsworth, and Lamb, and, I believe, all his other contemporaries did the same. Third, de Quincey himself was so determined about the matter that he actually dropped the prefix altogether for some little time, and was known as Mr. Quincey. “His name I write with a small d[Pg xii] in the de, as he wrote it himself. He would not have wished it indexed among the D’s, but the Q’s,” wrote the Rev. Francis Jacox, who was one of his Lasswade friends, and in spite of his recent and skilful biographers, it must be conceded that after all the little man had the greatest right to his own name.

I am glad to take this opportunity of thanking those who have helped me, and who will not let me speak my thanks direct. It is a pleasant thought that while working amongst the literary men of the past, I have received nothing but kindness from those of to-day. First and foremost to Mr. George Augustus Sala, to whom I am infinitely indebted; also to Mrs. Huntingford, Mrs. and Mr. Frederick Chapman, Mr. Henry M. Trollope, Dr. W. F. Fitz-Patrick, and Mr. S. C. Hall: to all these, as well as to my own personal friends, I offer my hearty and sincere thanks.

M. E. W.


[Pg xiii]

CONTENTS


Joseph Addison    1
Harrison Ainsworth    4
Jane Austen    7
Francis, Lord Bacon    10
Joanna Baillie    12
Benjamin, Lord Beaconsfield    15
Jeremy Bentham    17
Richard Bentley    20
James Boswell    21
Charlotte Brontë    24
Henry, Lord Brougham    27
Elizabeth Barrett Browning    34
John Bunyan    36
Edmund Burke    39
Robert Burns    42
Samuel Butler    47
George, Lord Byron    47
Thomas Campbell    51
Thomas Carlyle    55
Thomas Chatterton    58
Geoffrey Chaucer    61
Philip, Lord Chesterfield    63
William Cobbett    66
Hartley Coleridge    70
Samuel Taylor Coleridge    74
William Collins    77
William Cowper    79
George Crabbe    81
Daniel De Foe    83
Charles Dickens    86
Isaac D’Israeli    91
John Dryden    94
Mary Anne Evans (George Eliot)    98
Henry Fielding    102
John Gay    105
Edward Gibbon    107
William Godwin    110
Oliver Goldsmith    112
David Gray    114
Thomas Gray    116
Henry Hallam    118
William Hazlitt    120
Felicia Hemans    125
James Hogg    128
Thomas Hood    130
Theodore Hook    134
David Hume    136
Leigh Hunt    139
Elizabeth Inchbald    143
Francis, Lord Jeffrey    144
Douglas Jerrold    147
Samuel Johnson    150
Ben Jonson    152
John Keats    155
John Keble    158
Charles Kingsley    164
Charles Lamb    168
Letitia Elizabeth Landon    172
Walter Savage Landor    174
Charles Lever    177
Matthew Gregory Lewis    179
John Gibson Lockhart    180
Sir Richard Lovelace    181
Edward, Lord Lytton    183
Thomas Babington Macaulay    187
William Maginn    190
Francis Mahony (Father Prout)    195
Frederick Marryat    199
Harriet Martineau    202
Frederick Denison Maurice    205
John Milton    207
Mary Russell Mitford    211
Lady Mary Wortley Montagu    215
Thomas Moore    217
Hannah More    220
Sir Thomas More    224
Caroline Norton    227
Thomas Otway    231
Samuel Pepys    232
Alexander Pope    234
Bryan Waller Procter    236
Thomas de Quincey    238
Ann Radcliffe    243
Sir Walter Raleigh    244
Charles Reade    248
Samuel Richardson    251
Samuel Rogers    254
Dante Gabriel Rossetti    256
Richard Savage    262
Sir Walter Scott    264
William Shakespeare    267
Mary Wollstonecraft Shelley    275
Percy Bysshe Shelley    277
Richard Brinsley Sheridan    282
Sir Philip Sidney    284
Horace Smith    286
Sydney Smith    287
Tobias Smollett    289
Robert Southey    290
Edmund Spenser    293
Arthur Penrhyn Stanley    296
Sir Richard Steele    299
Laurence Sterne    302
Sir John Suckling    304
Jonathan Swift    305
William Makepeace Thackeray    308
James Thomson    311
Anthony Trollope    313
Edmund Waller    317
Horace Walpole    319
Izaac Walton    323
John Wilson    324
Ellen Wood (Mrs. Henry Wood)    330
William Wordsworth    332
Sir Henry Wotton    335



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Sunday, March 5, 2023

Fiction in the Pulpit by Agnes Repplier

Fiction in the Pulpit by Agnes Repplier

 

FICTION IN THE PULPIT

  by Agnes Repplier

 

One of the most curious and depressing things about our modern literary criticism is the tendency it has to slide into an ethical criticism before we know what to expect. We go to a Browning Society, for example,—at least some of us who are stout-hearted go,—presumably to hear about Mr. Browning's poetry. What we do hear about are his ethics. Insinuate a doubt as to the artistic setting of a poem, and you are met at once by the spirited counter-statement that the poet has taught us a particularly noble lesson in that particularly noble verse. Push your heresy a step further by hinting that the question at issue is not so much the nobility of the lesson taught as the degree of beauty which has been made manifest in the teaching, and you find yourself in much the same position as that unfortunate Epicurean who strayed wantonly into the lecture-hall of Epictetus, and got philosophically crushed for his presumption. The fiction of the day, a commonplace product for the most part, which surely merits lighter treatment at our hands, is subjected to a similar discipline; and the novelist, finding his own importance immensely increased thereby, rises promptly to the emergency, and, with characteristic diffidence, consents to be our guide, philosopher, and friend. It is amusing to hear Bishop Copleston, writing for that young and vivacious generation who knew not the seriousness of life, remind them pointedly that "the task of pleasing is at all times easier than that of instructing." It is delightful to think that there ever was a period when people preferred to be pleased rather than instructed. It is refreshing to go back in spirit to those halcyon days when poets sang of their ladies' eyebrows rather than of the inscrutable problems of fate, and when Mrs. Battle relaxed herself, after a game of whist, over that genial and unostentatious trifle called a novel. Fancy Mrs. Battle relaxing herself to-day over "Daniel Deronda," or "The Ordeal of Richard Feveril," or "The Story of an African Farm"!

Vernon Lee, speaking by the mouth of Marcel, that shadowy young Frenchman who is none the less unpleasant for being so indistinct, would have us believe that this incorrigible habit of applying ethical standpoints to artistic questions is merely an English idiosyncrasy, one of those "weird and exquisite moral impressions" which can be gathered only from contact with British soil. But in view of the deductions recently drawn from French and Russian fiction by an ingenious American critic, we are forced to conclude that true didacticism is an exotic of such rare and subtle excellence as frequently to be mistaken for vice. In fact, it is not its least advantageous peculiarity that a novelist may, on high moral grounds, treat of a great many subjects which he would be compelled rigorously to let alone, if he had no nobler object before him than the mere pleasure and entertainment of his readers. There are no improper novels any longer, because even those that strike the uninitiated as admirably adapted to the spiritual requirements of Commodus or Elagabalus are, in truth, far more moral than morality itself, being set up, like the festering heads of old-time criminals, as a stern warning in the market-place. Zola, we all know, aspires as much to be a teacher as George Eliot. His methods are different, to be sure, but the directing principle is the same. He can neither amuse nor please, but he can and will instruct. "When I have once shown you," he seems to say, "every known detail of every known sin,—and the list, it must be confessed, is a long one,—you will then be glad to walk purely on your appointed path. You will remember what I have described to you, and be cautious." But it may fairly be doubted whether the Spartan boys, whose anxious fathers exhibited to them the drunken Helots sprawling swine-like in the sun, were quite as deeply shocked at the sight as classical history would give us to understand. There are some old-fashioned lines by an old-fashioned poet to the effect that the ugliness of Vice is no especial detriment to her seductions, if we will only look at her often enough to forget it. Probably those Spartan lads, after a few educational experiments, began to think that the Helots, in their reeking filth and bestiality, were rather interesting studies; were experiencing new and perhaps pleasurable emotions; were more comfortable, at all events, than they themselves, sitting stiff and upright at the public table, with a scanty plateful of unpalatable broth; were, in short, having a jolly good time of it,—and why not try for once what such thorough-going drunkenness was like?

This point of view, however, is far too shallow and frivolous to find favor with the serious apostles who are regenerating the world by the simple process of calling old and evil things by new and beautiful names. In the days of our great-grandfathers, a novel was simply a novel. Ten chances to one it was not as virtuous as it should have been, in which case the great-grandfathers laughed over it jovially, if they chanced to be light-minded, or shook their heads impressively, if they were disposed to be grave; perhaps even going so far as to lock it up, having previously satisfied their own curiosity, from their equally curious families. But it never occurred to them to make a merit of reading "Tom Jones" or "Humphry Clinker," any more than it occurred to the authors of those ingenious books to pose as illustrative moralists before the world. The men of that robust generation were better able to bear the theory of their amusements, and vices were quite content to flourish shamelessly under their proper names. Cruelty then took the form of pastime,—bear-baiting, badger-drawing, cock-fighting; questionable pleasures, doubtless, yet gentle as the sports of cherubs when compared with the ever-increasing agonies of vivisection, with the ceaseless and nameless experiments of German and Italian scientists, the "Fisiologia del Dolore" of Professor Mantegazza, all of which horrors are justified and turned into painful duties by our new evolutionary morality. Sensuality, too, which used to show itself coarse, smiling, unmasked, and unmistakable, is now serious, analytic, and so burdened with a sense of its responsibilities that it passes muster half the time as a new type of asceticism. The moral animus with which Frenchmen write immoral books is one of the paradoxes of our present system of ethics; and it occasionally happens that the simple-minded reader, failing to appreciate the shadowy elevation of their platform, fancies they are working con amore amid their unpromising and unsavory materials. So it was that Mr. Howells startled a great many respectable people by the assurance that "Madame Bovary" was "one impassioned cry of the austerest morality," when they had innocently supposed it to be something vastly different. Even respectable critics, unemancipated English critics in particular, seem to have been somewhat taken back by the breadth of this definition. Perhaps they recalled Epictetus,—"Austerity should be both cleanly and pleasing,"—and considered that "Madame Bovary" was neither. Perhaps they thought, and with some reason, that never, since Swift's angry eyes were closed in death, has any writer expressed more harsh and cruel scorn for his fellow-men than Gustave Flaubert, and that concentrated contempt is seldom the most effective weapon for an apostle. Perhaps they were merely conventional enough to fancy that a novel, against which even wicked Paris protested, was hardly decorous enough for sober London. At all events, it would appear as though a goodly number of stragglers along the path of virtue felt themselves insufficiently advanced for such a difficult and abstruse text-book of ethics.

In the midst of this universal disclaimer, it never seems to occur to anybody to ask the simple question, Why should "Madame Bovary" be an impassioned cry of the austerest morality,—why should any novel undertake to be an impassioned cry of morality at all? It is not the office of a novelist to show us how to behave ourselves; it is not the business of fiction to teach us anything. Scientific truths, new forms of religion, the humorous eccentricities of socialism, the countless fads of radical reformers, the proper way to live our own lives,—these matters, which are now objects of such tender regard to the story-teller, form no part of his rightful stock-in-trade. His task is simply to give us pleasure, and his duty is to give it within the not very Puritanical limits prescribed by our modern notions of decency. If he chooses to overstep these limits, an offense against propriety, it is exasperating to have him defended on the score of an ethical purpose, an offense against art; for there is nothing so hopelessly inartistic as to represent the world as worse than it is, or to express a too vehement dissatisfaction with the men who dwell in it. Art is never didactic, does not take kindly to facts, is helpless to grapple with theories, and is killed outright by a sermon. Its knowledge is not that of a schoolmaster, and is not imparted through the severe medium of lessons. It assumes no responsibilities, undertakes no reformation, and, as George Sand neatly points out, proves nothing. What are we to learn, she asks, from "Paul and Virginia"? Merely that youth, friendship, love, and the tropics are beautiful things when St. Pierre describes them. What from "Faust?" Only that science, human life, fantastic images, profound, graceful, or terrible ideas, are wonderful things when Goethe makes out of them a sublime and moving picture. This sounds like high authority for Mr. Oscar Wilde's latest and most amusing heresy, that Nature gains her true distinction from being reproduced, with necessary modifications, by Art; that too close a copy of the original is fatal to the perfection of the younger and fairer sister; that the insignificant and sordid types in which Nature takes such reprehensible delight are to be, if possible, forgotten, rather than dandled into insulting prominence; and that not all the dreary vices of the most drearily vicious man or woman whom Zola ever drew can give that man or woman a right to breathe in the tranquil air of fiction. As for accepting inartistic and repellent sinners for the sake of the moral lesson which may, or may not, be drawn from their sin, Mr. Wilde is as prompt as De Quincey himself to repudiate any such utilitarian theory. "If you insist on my telling you what is the moral of the Iliad," says De Quincey, "I must insist on your telling me what is the moral of a rattlesnake, or the moral of Niagara. I suppose the moral is, that you must get out of their way if you mean to moralize much longer."

But this light-hearted flippancy on the part of the critic was only possible, or at least was only acceptable, in those days when the novelist had not yet awakened to his serious duties in life. Content, for the most part, to tell a story, he barely remembered now and then, in the beginning, may be, or at the end, that there was such a thing as an ethical purpose in existence. Even Richardson, the father of English didactic fiction, was but an indifferent parent, starting out with a great many gallant promises on behalf of his offspring, and easily forgetting all about them. Miss Burney was as cheerfully unconscious of her own grave obligations to society as was Miss Austen; while in those few lines with which Sir Walter Scott closes "The Heart of Mid-Lothian"—lines addressed to the "reader," and containing some irrefutable but not very original remarks about the happiness of virtue and the infelicity of vice—we see an almost pathetic avowal on the part of the great novelist that, in the mere delight of telling his beautiful and best loved tale, he had well-nigh lost sight of any moral lesson it might be fitted to convey, and was trying at the last moment to make amends for this deficiency. Imagine George Eliot forgetting, or permitting her readers to forget, the moral lesson of "Adam Bede," when every fresh development of character or of narrative has for its conscious purpose the driving home of hard and bitter truths. No need for the authoress of "Romola" to wind up her story with that paragraph of excellent advice to poor little Lillo, who is after all rather young to profit by it; while we who have followed Tito from his first joyous entrance into Florence to that last dreadful moment when, floating, bruised, beautiful, and helpless, down the Arno, he opens his dying eyes to meet the horror of Baldassarre's vengeance,—we surely do not require to be warned afresh against the unpardonable sin of making things easy for ourselves. In the pathetic history of the marred and broken lives of "Middlemarch," in the darker and harsher tragedy of "Daniel Deronda," we see forever present upon each succeeding page the underlying motive of the tale; we hear George Eliot listening, as Morley says, to the sound of her own voice, and announcing as distinctly as she announced in life that her function is that of the æsthetic teacher, to rouse the nobler emotions which make mankind desire the social right.

If the test of the true artist be to conceal his art, then this transparently didactic purpose is fatal to the perfection of any work claiming to spring from the imagination. It is impossible to preach a sermon out of the mouth of fiction without making the fiction subordinate to the sermon, and thus at once destroying the just proportions of a story, and forfeiting that subtle sympathy with life, as it is, which gives to every artistic masterpiece its admirable air of self-sufficing and harmonious repose. "I always tremble when I see a philosophical idea attached to a novel," said Sainte-Beuve, who was spared by the kindly hand of death from the sight of countless novels attached to philosophical ideas. Charles Lamb, with that unerring intuition which was the most wonderful thing about his indolent luminous genius, recognized, even in the comparative sunlight of his day, the growing shadow of a speculative, disciplinal, analytic literature which should sadly overrate its own responsibilities and importance. "We turn away," he said, "from the real essences of things to hunt after their relative shadows, moral duties; whereas, if the truth of things were fairly represented, the relative duties might be safely trusted to themselves, and moral philosophy lose the name of a science." No one understood more thoroughly than Lamb that the purely natural point of view, as apart from the purely ethical point of view, supplies the proper basis for all imaginative writing. "I have lived to grow into an indecent character," he sighed, struggling with whimsical dejection to comprehend the new forces at work; sometimes protesting angrily against the "Puritanical obtuseness, the stupid, infantile goodness which is creeping among us, instead of the vigorous passions and virtues clad in flesh and blood;" sometimes contemplating, with humorously lowered eyelids, "the least little men who spend their time and lose their wits in chasing nimble and retiring Truth, to the extreme perturbation and drying up of the moistures."

"On court, hélas! après la vérité;
Ah! croyez-moi, l'erreur a son mérite."

But if modern novelists are disposed to sacrifice their art to a conscious ethical purpose, to write fiction, as Mr. Oscar Wilde wittily says, "as though it were a painful duty," it can hardly be denied that they are giving the public what the public craves; that they are on the safe side of criticism, and have chosen their position wisely, if not well. Should any one feel inclined to doubt this, it might be a convincing and salutary exercise to re-read as swiftly as possible a few of the numerous essays and reviews which followed closely on George Eliot's death, and which have not altogether vanished from the literary market now. With one or two distinct and admirable exceptions, they deal almost exclusively with the didactic aspect of her novels; they weigh and balance every social theory, every spiritual problem, every moral lesson, to be extracted from her pages; they take her as seriously as she took herself, and give their keenest praise to those precise qualities which marred the artistic perfection of her work. I have myself counted the obnoxious word "ethics" six times repeated in the opening paragraph of one review, and have felt too deeply disheartened by such an outset to penetrate any further. On the other hand, her dramatic power, her subtle insight, her masterly style, her warm and vivid pictures of a life that has touched us so closely, the exquisite art with which her earlier tales are constructed, and, above and beyond all, her delicious and inimitable humor,—these things appear to be regarded as mere minor details, useful perhaps and pleasing, but strictly subordinate to the nobler endowments of her spirit. That some of us endure George Eliot the teacher for the sake of George Eliot the story-teller is a truth too painful to be put often into words. That little Maggie Tulliver spelling out the examples in the Latin grammar, and secretly delighted at her own amazing cleverness, enables some of us to support the processional virtues of Romola, and the deadly priggishness of Daniel Deronda, is a melancholy fact which perhaps it would be wiser to ignore. Maggie, as we are aware, has deeply shocked the sensitive nature of Mr. Swinburne by her grossness in falling in love with Stephen, for no better reason, apparently, than because he was the first big, and strong, and handsome man she had ever known. That wonderful scene on the boat, with its commonplace setting and strained intensity of emotion; the short, sad, rapturous flight; the few misty hours of passionate dreaming which made poor Maggie's little share of earthly happiness, have branded her so deeply in the sight of this hardened moralist that even her bitter agony of renunciation and her final triumph have failed to win her pardon. With what chastened severity and with what an animated vocabulary he condemns the "revolting avowal" of her love, the "hideous transformation," the "vulgar and brutal outrage," the "radical and moral plague spot," which debases her into something too vile for pity or redemption! Verily, this is the squeamishness of the true ascetic who has somehow mistaken his vocation, and there will be a scant allowance of cakes and ale for any of us when it is Mr. Swinburne's turn to be virtuous.

As for the humor of George Eliot's novels, that mysterious humor which she herself was not humorous enough to appreciate, it deserves better treatment at our hands, were it only for the sake of its valuable adaptability, were it only because it is pliant enough to fit in all the time with our own duller imaginings, and to afford a basis and an illustration for our own inadequate thoughts. From what depths of her sombre nature came those arrow-points tipped with fire, or, choicer still, those tempered shafts of reflective ridicule, which are kindly enough to win our unhesitating acquiescence? With what pleasure we are reminded that "people who live at a distance are naturally less faulty than those immediately under our own eyes, and it seems superfluous, when we consider the geographical position of the Ethiopians, and how very little the Greeks had to do with them, to inquire further why Homer calls them 'blameless'"! Surely, to express a truth humorously is to rob that truth of all offensive qualities, and Lucian himself would be prepared to admit that, in a case like this, it is almost as pleasant as falsehood. But to beguile us into the grateful shades of fiction, as Jael beguiled Sisera into the shelter of her tent, and then, with deadly purpose, to transfix us with a truth as sharp and cruel as the nail with which Jael slew her guest, is a dastardly betrayal of confidence. When a novelist undertakes to sit in judgment upon his characters, for the sake of illustrating some moral lesson with which he has no need to concern himself, he rudely breaks the mystic web of illusion, and destroys the charm which binds us to his side. What is it that gives to "Henry Esmond" its supreme artistic value, if not the fact that Thackeray sank himself out of sight; was content for once to look at things with Esmond's gentle eyes, to judge of things with Esmond's tolerant soul; and forbore to whip his actors through the play like criminals at the cart-tail? On the other hand, what whimsical sense of responsibility induced Bulwer to elaborate a character like Randal Leslie, only to make of him an educational sign-post, after the approved fashion of Miss Edgeworth's "Early Lessons"? Judged by a purely ethical standard, Randal no doubt merited his failure; judged by the standard of his ability and energy, Reynard the Fox was as little likely to fail; and though Mr. Froude tells us that "women, with their clear moral insight, have no sympathy with Reynard's successful villainy," yet I doubt whether we should really like to see him outwitted by a fool like Bruin, or beaten by a bully like Isegrim. He is a terrible scamp, to be sure, but the charm of the situation is that we are not compelled to watch it from a jury-box.

Now the disadvantage of being at once a novelist and a teacher is that you have no neutral ground from which to observe your characters, no friendly appreciation of things or people as you find them. What the artist accepts with delicate sympathy, though with no pretense at justification, the moralist must either justify or condemn. The first course is common enough, and produces a class of literature essentially vicious because of its very limitations,—six deadly sins held up to public execration, and the seventh presented to us tenderly as an ill-understood and sadly calumniated virtue. The second course—that of implied condemnation—is equally open to a Sunday-school story or to the least decorous of French novels; both have for their avowed object the pillorying of vice, and both put forward this claim as a reasonable excuse for existence. But art has no pillory, no stocks, no whipping-post, no exclusive methods for fixing our attention upon sin. Art gives us Lady Macbeth and Iago, and gives them to us without reproaches, without extenuation, and without any attempt to reform. It is less painful to watch the irresistible development of their respective crimes than to hear Thackeray lashing with keen scorn some poor sinner stumbling through the mazes of worldly wickedness, or to see George Eliot pursuing one of her own creations with inextinguishable severity and contempt. There is something paralyzing in the cold anger with which Rosamond Vincy is branded and shamed; there is something appalling in the conscientious vindictiveness with which Tito is hunted down, step by step, to his final retribution. That delightful essayist, Mr. Karl Hillebrand, whose artistic nature is about as much at home among modern theories as a strayed Faun in a button factory, has given us a half-humorous, half-despairing picture of some old acquaintances under the new dispensation: of Manon Lescaut threatened with Charlotte Brontë's birch-rod; of Squire Western opening his startled eyes as Zola proceeds to detail for his benefit the latest and most highly realistic study of delirium tremens; of Falstaff, whom that losel Shakespeare treated so indulgently, listening abashed to George Eliot's scathing denunciations. "For really, Sir John," he hears her say, "you have no excuse whatever. If you were a poor devil who had never had any but bad examples before your eyes!—but you have had all the advantages which destiny can give to man on his way through life. Are you not born of a good family? Have you not had at Oxford the best education England is able to give to her children? Have you not had the highest connections? And, nevertheless, how low you have fallen! Do you know why? I have warned my Tito over and over again against it: because you have always done that only which was agreeable to you, and have shunned everything that was unpleasant."

This sounds like sad trifling to our sober and orthodox ears, but it is not more audacious, on the whole, than the pathetic lamentations of Mr. Oscar Wilde over the career of Charles Reade: the most disheartening, he protests, in all literature; "wasted in a foolish attempt to be modern, and to draw attention to the state of our convict prisons, and the management of private lunatic asylums. Charles Dickens was depressing enough, in all conscience, when he tried to arouse our sympathy for the victims of the poor-law administration; but Charles Reade, an artist, a scholar, a man with a true sense of beauty, raging and roaring over the abuses of modern life like a common pamphleteer or a sensational journalist, is really a sight for the angels to weep over." It is just possible that whatever personal interest the angelic hosts take in our earthly lot may be directed to philanthropy rather than to literature; but, for the idle and inglorious mortal, the protest holds a world of truth and meaning. Reade, as a reformer, is melancholy company; and Dickens is inexpressibly dismal when he drags the Chancery business into "Bleak House," and the pauper dinner-table into "Oliver Twist," and that dreary caricature, the Circumlocution Office, into "Little Dorrit." If these things really accomplished the good that is claimed for them, it was dearly bought by the weariness of so many millions of readers. "A fiction contrived to support an opinion is a vicious composition," said Jeffrey, who was as apt in his general criticisms as he was awkward in their particular applications, and who lived before the era of serious and educational novels. To-day we have the unhesitating assertion of Mr. Howells that one of Tolstoï's highest claims to our consideration is his steadfast teaching "that all war, private and public, is a sin." Mr. Ruskin, it may be remembered, holds somewhat different views: "There is no great art possible to a nation but that which is based on war." Yet as every man is entitled to his own opinion in such matters, there is no reason why we should quarrel with either the Russian or the Englishman for their chosen principles. But Ruskin is no greater as an essayist because he approves of war, and Tolstoï gains nothing as a novelist because he adheres to peace. The glory of the battlefield, its pathos and its horror, are all fitting subjects for the artist's pen or pencil. He may stir our blood and rouse our fighting instincts, like Homer or Scott; or he may move us to pity, and sorrow, and shame, by the revelation of all the shattered hopes and bitter agonies that lie beyond. But his own greatness depends exclusively on his treatment of the subject, and not on his point of view. Who knows and who cares what De Neuville thinks of war? He paints for us a handful of men roused at dawn, and rushing gallantly to their deaths, and we feel our hearts beat high as we look at them. The terror, the awfulness, the self-forgetting courage, the gay defiance of battle, all are there, imprisoned mysteriously in the artistic grouping of a few blue-coated soldiers. But Verestchagin, who aspires to teach us the wickedness of war, is powerless to thrill us in this manner. He is probably sincere in his opinions, and he has striven hard to give them form and expression, but, lacking the artistic impulse, he has for the most part striven in vain. His huge canvases, packed with dead and dying, are less impressive, less solemn, less painful even, from their monotonous overcrowding, than a single Zouave, whose wounds De Neuville has no need to emphasize with vast expenditure of vermilion, when the faintness of a mortal agony draws his weary body to the earth. "All real power," says Ruskin, "lies in delicacy." To trouble the senses is an easy task, but it is through the imagination only that we receive any strong and lasting impressions, and no sincerity of purpose can suffice to turn a crude didacticism into art.

It is hard to analyze the peculiar nature of the claims asserted and upheld by the disciples of modern realism. They are not content with the splendid position which is theirs by right, not content with the admirable work they have done, and the hold they have secured on the sympathies of our earnest, rationalistic, and unimaginative age; but they assume in some subtle and incomprehensible way that their school is based upon man's love and appreciation for his fellow-creatures. If we would but look upon all men as our brothers, it is plainly hinted, all men would be of equal interest to us, and it is our duty, as nineteenth-century citizens, to accept and cherish this universal relationship. To the perpetual sounding of the humanitarian note, there are some, it is true, who answer, with Vernon Lee's very amusing and very wicked skeptic, that "the new-fangled bore called mankind is as great a plague as the old-fashioned nuisance called a soul;" but there are others who, finding themselves in full possession of a conscience, stoutly maintain that they love their undistinguished brother none the less because they weary of his society in literature and art. It was Ruskin, for example, who sneered at George Eliot's characters as the "sweepings of a Pentonville omnibus,"—a terrible misapplication of an inspired phrase; but Ruskin is the last man in Christendom who can be accused of an indifference to his fellow-men. His whole life is a sufficient refutation of the charge. Voltaire is responsible for the statement that the world is full of people who are not worth knowing. Yet Voltaire was forever restlessly espousing some popular cause, forever interesting himself in the supposed welfare of these eminently undesirable associates. What he thought, and what he was quite right in thinking, is that we gain nothing, intellectually or spiritually, from the mass of men and women with whom we come in contact; and that it is wiser to fix our attention upon graceful and exalted types than to go on forever, as Charles Lamb expressed it, "encouraging each other in mediocrity."

The present stand of realism, however, is but one more phase of the intrusion of ethics upon art, the assumption that I cannot have a sincere regard for the welfare of my washerwoman if I do not care for her company either in a book or out of it. Tubs have grown in favor since the day when Wordsworth was compelled, "in deference to the opinion of friends," to substitute an impossible turtle-shell for the homely vessel in which the blind Highland boy set sail on Loch Leven. All classes and all people, I am now given to understand, are of supreme interest to the loving student of human nature, and it is a "narrow conservatism"—chilling phrase—that seeks to limit the artist's field of action. But as limiting the artist's field of action is practically impossible, and not often essayed, it is hard to understand what the respective schools of fiction find to fight over, and why this new battle of the books should be raging as fiercely as if there were any visible cause of war. It is not an orderly and well-appointed battle, either, confined to the ranks of critics and reviewers, but a free skirmish, where everybody who has written a novel rushes in and plays an active part. Conflicting opinions rattle around our heads like hail, and the voice of the peace-maker,—Mr. Andrew Lang,—protesting that all schools are equally good, if the scholars are equal to their tasks, is lost in the universal clamor. The only point on which any two sharpshooters appear to agree is in laying the blame for the "unmanly timidity of English fiction"—a timidity not always so apparent as it might be—on the shoulders of women, who, it seems, will have all novels modeled to suit themselves, and who, with the arrogance of supreme power, have reversed the political situation, and deprived mankind of their vote. This is the opinion of Rider Haggard, and also of Vernon Lee, who asserts that "the ethics of fiction are framed entirely for the benefit or the detriment of women," and that its enforced morality—a defect which, to do her justice, she is striving her best to eradicate—is fatal to its mission in life.

But that fiction has a mission, nobody dares to doubt; that its ethics are of paramount importance, nobody dares to deny. It devotes itself in all seriousness to our moral and intellectual welfare; and if, now and then, we are reminded of Sydney Smith, who would rather Mr. Perceval had whipped his boys and saved his country, we stifle the sinful impulse, and turn to biography and history for recreation, for that purely imaginative element which places no tax upon our conscience or credulity. Yet we may at least remember that all natures do not develop on the same lines; that all goodness is not comprised within certain recognized virtues, ,or limited to certain fields of thought. Tolstoï, a figure on a grand scale, "filled with pity for the oppressed, the poor, and the lowly," has manifested the sincerity of his creed by a life of hard work and hearty renunciation. But Sir Walter Scott, the Tory, the "feudalist," content to take the world as he found it, and to believe that whatever is, is right, proved himself no less the friend and benefactor of his kind. The halo round his head is not that of genius only, but of love,—love freely given and abundantly returned. The anxious whisper of the London workmen to Allan Cunningham, "Do you know, sir, if this is the street where he is lying?" the rapturous cry of the little deformed tailor who, with his last breath, sobbed out, "The Lord bless and reward you!" and, falling back, expired,—these are the sounds that ring through generations to bear witness to man's fidelity to man.

"For the might
Of the whole world's good wishes with him goes."

sang Wordsworth, with whom affectionate hyperbole was hardly a common fault. It cannot be that Mr. Howells believes in his heart that American children need to be warned against Sir Walter's errors, and that it is the duty of American parents to give this solemn warning. Consider that it is only in youth that our imagination triumphs vividly over realities,—a triumph short-lived enough, but rich in fruits for the future. The time comes all too soon when we doubt, and question, and make room in our puzzled minds for the opinions of many men. Ah, leave to the child, at least, his clear, intuitive, unbiased enjoyment, his sympathy with things that have been! He is not so easily hurt as we suppose; he is strong in his elastic ignorance, and has no need of a pepsin pill with every mouthful of literary food he swallows. Mental hygiene, it is said, is apt to lead to mental valetudinarianism; but if we are to turn our very nurseries into hot-beds of prigs, we may say once more what was said when Chapelain published his portentous epic, that "a new horror has been added to the accomplishment of reading."  

About the Author


Agnes Repplier
(April 1, 1855 – December 15, 1950) was an American essayist.

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Saturday, March 4, 2023

Read, Read, Read, Verything by William Faulkner | Writing Quote 

 

Writing Quote
 

Purpose of a Writer by Albert Camus

 

 Read, read, read. Read everything -- trash, classics, good and bad, and see how they do it. Just like a carpenter who works as an apprentice and studies the master. Read! You'll absorb it. Then write. If it's good, you'll find out. If it's not, throw it out of the window.

 --William Faulkner

 

Abouts the Author 


William Cuthbert Faulkner
William Cuthbert Faulkner
was an William Cuthbert Faulkner was an American writer known for his novels and short stories set in the fictional Yoknapatawpha County, based on Lafayette County, Mississippi, where Faulkner spent most of his life. Wikipedia

 
Notable works: The Sound and the Fury; As I Lay Dying; Light in August; Absalom, A...
Notable awards: Nobel Prize in Literature (1949); Pulitzer Prize for Fiction (1955, 19...
Born: William Cuthbert Falkner; September 25, 1897; New Albany, Mississippi, U.S
Died: July 6, 1962 (aged 64); Byhalia, Mississippi, U.S
Short stories: A Rose for Emily, Barn Burning, Dry September, and more
Plays: Requiem for a Nun

 

William Faulkner Books at Amazon