So that here, on the terms of our theory, we have an odd inversion, tempting to the cynic.
II
Just the other day, there were again two rival novelists in England: Thackeray and Dickens; and the case of the last is, in this connection, full of interest. Here was a man and an artist, the most strenuous, one of the most endowed; and for how many years he laboured in vain to create a gentleman! With all his watchfulness of men and manners, with all his fiery industry, with his exquisite native gift of characterisation, with his clear knowledge of what he meant to do, there was yet something lacking. In part after part, novel after novel, a whole menagerie of characters, the good, the bad, the droll, and the tragic, came at his beck like slaves about an Oriental despot; there was only one who stayed away: the gentleman. If this ill fortune had persisted it might have shaken man’s belief in art and industry. But years were given and courage was continued to the indefatigable artist; and at length, after so many and such lamentable failures, success began to attend upon his arms. David Copperfield scrambled through on hands and knees; it was at least a negative success; and Dickens, keenly alive to all he did, must have heaved a sigh of infinite relief. Then came the evil days, the days of Dombey and Dorrit, from which the lover of Dickens willingly averts his eyes; and when that temporary blight had passed away, and the artist began with a more resolute arm to reap the aftermath of his genius, we find him able to create a Carton, a Wrayburn, a Twemlow. No mistake about these three; they are all gentlemen: the sottish Carton, the effete Twemlow, the insolent Wrayburn, all have doubled the cape.
There were never in any book three perfect sentences on end; there was never a character in any volume but it somewhere tripped. We are like dancing dogs and preaching women: the wonder is not that we should do it well, but that we should do it at all. And Wrayburn, I am free to admit, comes on one occasion to the dust. I mean, of course, the scene with the old Jew. I will make you a present of the Jew for a cardboard figure; but that is neither here nor there: the ineffectuality of the one presentment does not mitigate the grossness, the baseness, the inhumanity of the other. In this scene, and in one other (if I remember aright) where it is echoed, Wrayburn combines the wit of the omnibus-cad with the good feeling of the Andaman Islander: in all the remainder of the book, throughout a thousand perils, playing (you would say) with difficulty, the author swimmingly steers his hero on the true course. The error stands by itself, and it is striking to observe the moment of its introduction. It follows immediately upon one of the most dramatic passages in fiction, that in which Bradley Headstone barks his knuckles on the churchyard wall. To handle Bradley (one of Dickens’s superlative achievements) were a thing impossible to almost any man but his creator; and even to him, we may be sure, the effort was exhausting. Dickens was a weary man when he had barked the schoolmaster’s knuckles, a weary man and an excited; but the tale of bricks had to be finished, the monthly number waited; and under the false inspiration of irritated nerves, the scene of Wrayburn and the Jew was written and sent forth; and there it is, a blot upon the book and a buffet to the reader.
I make no more account of this passage than of that other in Hamlet: a scene that has broken down, the judicious reader cancels for himself. And the general tenor of Wrayburn, and the whole of Carton and Twemlow, are beyond exception. Here, then, we have a man who found it for years an enterprise beyond his art to draw a gentleman, and who in the end succeeded. Is it because Dickens was not a gentleman himself that he so often failed? and if so, then how did he succeed at last? Is it because he was a gentleman that he succeeded? and if so, what made him fail? I feel inclined to stop this paper here, after the manner of conundrums, and offer a moderate reward for a solution. But the true answer lies probably deeper than did ever plummet sound. And mine (such as it is) will hardly appear to the reader to disturb the surface.
These verbal puppets (so to call them once again) are things of a divided parentage: the breath of life may be an emanation from their maker, but they themselves are only strings of words and parts of books; they dwell in, they belong to, literature; convention, technical artifice, technical gusto, the mechanical necessities of the art, these are the flesh and blood with which they are invested. If we look only at Carton and Wrayburn, both leading parts, it must strike us at once that both are most ambitiously attempted; that Dickens was not content to draw a hero and a gentleman plainly and quietly; that, after all his ill-success, he must still handicap himself upon these fresh adventures, and make Carton a sot, and sometimes a cantankerous sot, and Wrayburn insolent to the verge, and sometimes beyond the verge, of what is pardonable. A moment’s thought will show us this was in the nature of his genius, and a part of his literary method. His fierce intensity of design was not to be slaked with any academic portraiture; not all the arts of individualisation could perfectly content him; he must still seek something more definite and more express than nature. All artists, it may be properly argued, do the like; it is their method to discard the middling and the insignificant, to disengage the charactered and the precise. But it is only a class of artists that pursue so singly the note of personality; and is it not possible that such a preoccupation may disable men from representing gentlefolk? The gentleman passes in the stream of the day’s manners, inconspicuous. The lover of the individual may find him scarce worth drawing. And even if he draw him, on what will his attention centre but just upon those points in which his model exceeds or falls short of his subdued ideal—but just upon those points in which the gentleman is not genteel? Dickens, in an hour of irritated nerves, and under the pressure of the monthly number, defaced his Wrayburn. Observe what he sacrifices. The ruling passion strong in his hour of weakness, he sacrifices dignity, decency, the essential human beauties of his hero; he still preserves the dialect, the shrill note of personality, the mark of identification. Thackeray, under the strain of the same villainous system, would have fallen upon the other side; his gentleman would still have been a gentleman, he would have only ceased to be an individual figure.
There are incompatible ambitions. You cannot paint a Vandyke and keep it a Franz Hals.
III
I have preferred to conclude my inconclusive argument before I touched on Thackeray. Personally, he scarce appeals to us as the ideal gentleman; if there were nothing else, perpetual nosing after snobbery at least suggests the snob; but about the men he made, there can be no such question of reserve. And whether because he was himself a gentleman in a very high degree, or because his methods were in a very high degree suited to this class of work, or from the common operation of both causes, a gentleman came from his pen by the gift of nature. He could draw him as a character part, full of pettiness, tainted with vulgarity, and yet still a gentleman, in the inimitable Major Pendennis. He could draw him as the full-blown hero in Colonel Esmond. He could draw him—the next thing to the work of God—human and true and noble and frail, in Colonel Newcome. If the art of being a gentleman were forgotten, like the art of staining glass, it might be learned anew from that one character. It is learned there, I dare to say, daily. Mr Andrew Lang, in a graceful attitude of melancholy, denies the influence of books. I think he forgets his philosophy; for surely there go two elements to the determination of conduct: heredity, and experience—that which is given to us at birth, that which is added and cancelled in the course of life; and what experience is more formative, what step of life is more efficient, than to know and weep for Colonel Newcome? And surely he forgets himself; for I call to mind other pages, beautiful pages, from which it may be gathered that the language of The Newcomes sings still in his memory, and its gospel is sometimes not forgotten. I call it a gospel: it is the best I know. Error and suffering and failure and death, those calamities that our contemporaries paint upon so vast a scale—they are all depicted here, but in a more true proportion. We may return, before this picture, to the simple and ancient faith. We may be sure (although we know not why) that we give our lives, like coral insects, to build up insen
sibly, in the twilight of the seas of time, the reef of righteousness. And we may be sure (although we see not how) it is a thing worth doing.
The Morality of the Profession of Letters
Those who write have to see that each man’s knowledge is, as near as they can make it, answerable to the facts of life; that he shall not suppose himself an angel or a monster; nor take this world for a hell; nor be suffered to imagine that all rights are concentred in his own caste or country, or all veracities in his own parochial creed.
THE PROFESSION of letters has been lately debated in the public prints; and it has been debated, to put the matter mildly, from a point of view that was calculated to surprise high-minded men, and bring a general contempt on books and reading. Some time ago, in particular, a lively, pleasant, popular writer devoted an essay, lively and pleasant like himself, to a very encouraging view of the profession. We may be glad that his experience is so cheering, and we may hope that all others, who deserve it, shall be as handsomely rewarded; but I do not think we need be at all glad to have this question, so important to the public and ourselves, debated solely on the ground of money. The salary in any business under heaven is not the only, nor indeed the first, question. That you should continue to exist is a matter for your own consideration; but that your business should be first honest, and second useful, are points in which honour and morality are concerned. If the writer to whom I refer succeeds in persuading a number of young persons to adopt this way of life with an eye set singly on the livelihood, we must expect them in their works to follow profit only, and we must expect in consequence, if he will pardon me the epithets, a slovenly, base, untrue, and empty literature. Of that writer himself I am not speaking: he is diligent, clean, and pleasing; we all owe him periods of entertainment, and he has achieved an amiable popularity which he has adequately deserved. But the truth is, he does not, or did not when he first embraced it, regard his profession from this purely mercenary side. He went into it, I shall venture to say, if not with any noble design, at least in the ardour of a first love; and he enjoyed its practice long before he paused to calculate the wage. The other day an author was complimented on a piece of work, good in itself and exceptionally good for him, and replied, in terms unworthy of a commercial traveller, that as the book was not briskly selling he did not give a copper farthing for its merit. It must not be supposed that the person to whom this answer was addressed received it as a profession of faith; he knew, on the other hand, that it was only a whiff of irritation; just as we know, when a respectable writer talks of literature as a way of life, like shoemaking, but not so useful, that he is only debating one aspect of a question, and is still clearly conscious of a dozen others more important in themselves and more central to the matter in hand. But while those who treat literature in this penny-wise and virtue-foolish spirit are themselves truly in possession of a better light, it does not follow that the treatment is decent or improving, whether for themselves or others. To treat all subjects in the highest, the most honourable, and the pluckiest spirit, consistent with the fact, is the first duty of a writer. If he be well paid, as I am glad to hear he is, this duty becomes the more urgent, the neglect of it the more disgraceful. And perhaps there is no subject on which a man should speak so gravely as that industry, whatever it may be, which is the occupation or delight of his life; which is his tool to earn or serve with; and which, if it be unworthy, stamps himself as a mere incubus of dumb and greedy bowels on the shoulders of labouring humanity. On that subject alone even to force the note might lean to virtue’s side. It is to be hoped that a numerous and enterprising generation of writers will follow and surpass the present one; but it would be better if the stream were stayed, and the roll of our old, honest English books were closed, than that esurient bookmakers should continue and debase a brave tradition, and lower, in their own eyes, a famous race. Better that our serene temples were deserted than filled with trafficking and juggling priests.
There are two just reasons for the choice of any way of life: the first is inbred taste in the chooser; the second some high utility in the industry selected. Literature, like any other art, is singularly interesting to the artist; and, in a degree peculiar to itself among the arts, it is useful to mankind. These are the sufficient justifications for any young man or woman who adopts it as the business of his life. I shall not say much about the wages. A writer can live by his writing. If not so luxuriously as by other trades, then less luxuriously. The nature of the work he does all day will more affect his happiness than the quality of his dinner at night. Whatever be your calling, and however much it brings you in the year, you could still, you know, get more by cheating. We all suffer ourselves to be too much concerned about a little poverty; but such considerations should not move us in the choice of that which is to be the business and justification of so great a portion of our lives; and like the missionary, the patriot, or the philosopher, we should all choose that poor and brave career in which we can do the most and best for mankind. Now Nature, faithfully followed, proves herself a careful mother. A lad, for some liking to the jingle of words, betakes himself to letters for his life; by-and-by, when he learns more gravity, he finds that he has chosen better than he knew; that if he earns little, he is earning it amply; that if he receives a small wage, he is in a position to do considerable services; that it is in his power, in some small measure, to protect the oppressed and to defend the truth. So kindly is the world arranged, such great profit may arise from a small degree of human reliance on oneself, and such, in particular, is the happy star of this trade of writing, that it should combine pleasure and profit to both parties, and be at once agreeable, like fiddling, and useful, like good preaching.
This is to speak of literature at its highest; and with the four great elders who are still spared to our respect and admiration, with Carlyle, Ruskin, Browning, and Tennyson before us, it would be cowardly to consider it at first in any lesser aspect. But while we cannot follow these athletes, while we may none of us, perhaps, be very vigorous, very original, or very wise, I still contend that, in the humblest sort of literary work, we have it in our power either to do great harm or great good. We may seek merely to please; we may seek, having no higher gift, merely to gratify the idle nine days’ curiosity of our contemporaries; or we may essay, however feebly, to instruct. In each of these we shall have to deal with that remarkable art of words which, because it is the dialect of life, comes home so easily and powerfully to the minds of men; and since that is so, we contribute, in each of these branches, to build up the sum of sentiments and appreciations which goes by the name of Public Opinion or Public Feeling. The total of a nation’s reading, in these days of daily papers, greatly modifies the total of the nation’s speech; and the speech and reading, taken together, form the efficient educational medium of youth. A good man or woman may keep a youth some little while in clearer air; but the contemporary atmosphere is all-powerful in the end on the average of mediocre characters. The copious Corinthian baseness of the American reporter or the Parisian chroniquear, both so lightly readable, must exercise an incalculable influence for ill; they touch upon all subjects, and on all with the same ungenerous hand; they begin the consideration of all, in young and unprepared minds, in an unworthy spirit; on all, they supply some pungency for dull people to quote. The mere body of this ugly matter overwhelms the rare utterances of good men; the sneering, the selfish, and the cowardly are scattered in broad sheets on every table, while the antidote, in small volumes, lies unread upon the shelf. I have spoken of the American and the French, not because they are so much baser, but so much more readable, than the English; their evil is done more effectively, in America for the masses, in French for the few that care to read; but with us as with them, the duties of literature are daily neglected, truth daily perverted and suppressed, and grave subjects daily degraded in the treatment. The journalist is not reckoned an important officer; yet judge of the good he might do, the harm he does; judge of it by one instance only: th
at when we find two journals on the reverse sides of politics each, on the same day, openly garbling a piece of news for the interest of its own party, we smile at the discovery (no discovery now!) as over a good joke and pardonable stratagem. Lying so open is scarce lying, it is true; but one of the things that we profess to teach our young is a respect for truth; and I cannot think this piece of education will be crowned with any great success, so long as some of us practise and the rest openly approve of public falsehood.
There are two duties incumbent upon any man who enters on the business of writing: truth to the fact and a good spirit in the treatment. In every department of literature, though so low as hardly to deserve the name, truth to the fact is of importance to the education and comfort of mankind, and so hard to preserve, that the faithful trying to do so will lend some dignity to the man who tries it. Our judgments are based upon two things: first, upon the original preferences of our soul; but, second, upon the mass of testimony to the nature of God, man, and the universe which reaches us, in divers manners, from without. For the most part these divers manners are reducible to one, all that we learn of past times and much that we learn of our own reaching us through the medium of books or papers, and even he who cannot read learning from the same source at second-hand and by the report of him who can. Thus the sum of the contemporary knowledge or ignorance of good and evil is, in large measure, the handiwork of those who write. Those who write have to see that each man’s knowledge is, as near as they can make it, answerable to the facts of life; that he shall not suppose himself an angel or a monster; nor take this world for a hell; nor be suffered to imagine that all rights are concentred in his own caste or country, or all veracities in his own parochial creed. Each man should learn what is within him, that he may strive to mend; he must be taught what is without him, that he may be kind to others. It can never be wrong to tell him the truth; for, in his disputable state, weaving as he goes his theory of life, steering himself, cheering or reproving others, all facts are of the first importance to his conduct; and even if a fact shall discourage or corrupt him, it is still best that he should know it; for it is in this world as it is, and not in a world made easy by educational suppressions, that he must win his way to shame or glory. In one word, it must always be foul to tell what is false; and it can never be safe to suppress what is true. The very fact that you omit may be the fact which somebody was wanting, for one man’s meat is another man’s poison, and I have known a person who was cheered by the perusal of Candide. Every fact is a part of that great puzzle we must set together; and none that comes directly in a writer’s path but has some nice relations, unperceivable by him, to the totality and bearing of the subject under hand. Yet there are certain classes of fact eternally more necessary than others, and it is with these that literature must first bestir itself. They are not hard to distinguish, nature once more easily leading us; for the necessary, because the efficacious, facts are those which are most interesting to the natural mind of man. Those which are coloured, picturesque, human, and rooted in morality, and those, on the other hand, which are clear, indisputable, and a part of science, are alone vital in importance, seizing by their interest, or useful to communicate. So far as the writer merely narrates, he should principally tell of these. He should tell of the kind and wholesome and beautiful elements of our life; he should tell unsparingly of the evil and sorrow of the present, to move us with instances: he should tell of wise and good people in the past, to excite us by example; and of these he should tell soberly and truthfully, not glossing faults, that we may neither grow discouraged with ourselves nor exacting to our neighbours. So the body of contemporary literature, ephemeral and feeble in itself, touches in the minds of men the springs of thought and kindness, and supports them (for those who will go at all are easily supported) on their way to what is true and right. And if, in any degree, it does so now, how much more might it do so if the writers chose! There is not a life in all the records of the past but, properly studied, might lend a hint and a help to some contemporary. There is not a juncture in today’s affairs but some useful word may yet be said of it. Even the reporter has an office, and, with clear eyes and honest language, may unveil injustices and point the way to progress. And for a last word: in all narration there is only one way to be clever, and that is to be exact. To be vivid is a secondary quality which must presuppose the first; for vividly to convey a wrong impression is only to make failure conspicuous.
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