"I think authors do not sufficiently bear in mind the important fact that, in this age of ours, the public thinks for itself much more extensively than we give it credit for. It is a cultured public, and its great brain is fully capable of deciding things. It rather objects to be treated like a child and told 'what to read and what to avoid'; and, moreover, we must not fail to note that it mistrusts criticism generally, and seldom reads 'reviews.' And why? Simply 'logrolling.' It is perfectly aware, for instance, that Mr. Theodore Watts is logroller-in-chief to Mr. Swinburne; that Mr. Le Gallienne 'rolls' greatly for Mr. Norman Gale; and that Mr. Andrew Lang tumbles his logs along over everything for as many as his humour fits...."

—I don't know the proportion of tea to criticism in all this: but Miss Corelli can hardly be said to "idealise the subject" here:—

"... The public is the supreme critic; and though it does not write in the Quarterly or the Nineteenth Century, it thinks and talks independently of everything and everybody, and on its thought and word alone depends the fate of any piece of literature."

Mr. Hall Caine's View.

Then Mr. Burgin called on Mr. Hall Caine, who "had just finished breakfast." Mr. Hall Caine gave reasons which compelled him to believe that "for good or bad, criticism is a tremendous force." But he, too, confessed that in his opinion the public is the "ultimate critic." "It often happens that the public takes books on trust from the professed guides of literature, but if the books are not right, it drops them." And he proceeded to make an observation, with which we may most cordially agree. "I am feeling," he said, "increasingly, day by day, that rightness in imaginative writing is more important than subject, or style, or anything else. If a story is right in its theme, and the evolution of its theme, it will live; if it is not right, it will die, whatever its secondary literary qualities."

In what sense the Public is the "Ultimate Critic."

I say that we may agree with this most cordially: and it need not cost us much to own that the public is the "ultimate critic," if we mean no more than this, that, since the public holds the purse, it rests ultimately with the public to buy, or neglect to buy, an author's books. That, surely, is obvious enough without the aid of fine language. But if Mr. Hall Caine mean that the public, without instruction from its betters, is the best judge of a book; if he consent with Miss Corelli that the general public is a cultured public with a great brain, and by the exercise of that great brain approves itself an infallible judge of the rightness or wrongness of a book, then I would respectfully ask for evidence. The poets and critics of his time united in praising Campion as a writer of lyrics: the Great Brain and Heart of the Public neglected him utterly for three centuries: then a scholar and critic arose and persuaded the public that Campion was a great lyrical writer: and now the public accepts him as such. Shall we say, then, the Great Heart of the Public is the "ultimate judge" of Campion's lyrics? Perhaps: but we might as well praise for his cleanliness a boy who has been held under the pump. When Martin Farquhar Tupper wrote, the Great Heart of the Public expanded towards him at once. The public bought his effusions by tens of thousands. Gradually the small voice of skilled criticism made itself heard, and the public grew ashamed of itself; and, at length, laughed at Tupper. Shall we, then, call the public the ultimate judge of Tupper? Perhaps: but we might as well praise the continence of a man who turns in disgust from drink on the morning after a drunken fit.[A]

What is "The Public"?

The proposition that the Man in the Street is a better judge of literature than the Critic—the man who knows little than the man who knows more—wears (to my mind, at least) a slightly imbecile air on the face of it. It also appears to me that people are either confusing thought or misusing language when they confer the title of "supreme critic" on the last person to be persuaded. And, again, what is "the public?" I gather that Miss Corelli's story of Barabbas has had an immense popular success. But so, I believe, has the Deadwood Dick series of penny dreadfuls. And the gifted author of Deadwood Dick may console himself (as I daresay he does) for the neglect of the critics by the thought that the Great Brain[B] of the Public is the supreme judge of literature. But obviously he and Miss Corelli will not have the same Public in their mind. If for "the Great Brain of the Public" we substitute "the Great Brain of that Part of the Public which subscribes to Mudie's," we may lose something of impressiveness, but we shall at least know what we are talking about.

* * * * *

June 17, 1893. Mr. Gosse's View.

Astounding as the statement must appear to any constant reader of the Monthly Reviews, it is mainly because Mr. Gosse happens to be a man of letters that his opinion upon literary questions is worth listening to. In his new book[C] he discusses a dozen or so: and one of them—the question, "What Influence has Democracy upon Literature?"—not only has a chapter to itself, but seems to lie at the root of all the rest. I may add that Mr. Gosse's answer is a trifle gloomy.

"As we filed slowly out of the Abbey on the afternoon of Wednesday, the 12th of October, 1892, there must have occurred to others, I think, as to myself, a whimsical and half-terrifying sense of the symbolic contrast between what we had left and what we had emerged upon. Inside, the grey and vitreous atmosphere, the reverberations of music moaning somewhere out of sight, the bones and monuments of the noble dead, reverence, antiquity, beauty, rest. Outside, in the raw air, a tribe of hawkers urging upon the edges of a dense and inquisitive crowd a large sheet of pictures of the pursuit of a flea by a 'lady,' and more insidious salesmen doing a brisk trade in what they falsely pretended to be 'Tennyson's last poem.' Next day we read in our newspapers affecting accounts of the emotion displayed by the vast crowd outside the Abbey—horny hands dashing away the tear, seamstresses holding 'the little green volumes' to their faces to hide their agitation. Happy for those who could see these with their fairy telescopes out of the garrets of Fleet Street. I, alas!—though I sought assiduously—could mark nothing of the kind."

Nothing of the kind was there. Why should anything of the kind be there? Her poetry has been one of England's divinest treasures: but of her population a very few understand it; and the shrine has always been guarded by the elect who happen to possess, in varying degrees, certain qualities of mind and ear. It is, as Mr. Gosse puts it, by a sustained effort of bluff on the part of these elect that English poetry is kept upon its high pedestal of honor. The worship of it as one of the glories of our birth and state is imposed upon the masses by a small aristocracy of intelligence and taste.

Mr. Gissing's Testimony.

What do the "masses" care for poetry? In an appendix Mr. Gosse prints a letter from Mr. George Gissing, who, as everyone knows, has studied the popular mind assiduously, and with startling results. Here are a few sentences from his letter:—

(1) "After fifteen years' observation of the poorer classes of English folk, chiefly in London and the south, I am pretty well assured that, whatever civilising agencies may be at work among the democracy, poetry is not one of them."

(2) "The custodian of a Free Library in a southern city informs me that 'hardly once in a month' does a volume of verse pass over his counter; that the exceptional applicant (seeking Byron or Longfellow) is generally 'the wife of a tradesman;' and that an offer of verse to man or woman who comes simply for 'a book' is invariably rejected; 'they won't even look at it.'"

(3) "It was needless folly to pretend that, because one or two of Tennyson's poems became largely known through popular recitation, therefore Tennyson was dear to the heart of the people, a subject of their pride whilst he lived, of their mourning when he died. My point is that no poet holds this place in the esteem of the English lower orders."

(4) "Some days before (the funeral) I was sitting in a public room, where two men, retired shopkeepers, exchanged an occasional word as they read the morning's news. 'A great deal here about Lord Tennyson' said one. The 'Lord' was significant. I listened anxiously for his companion's reply. 'Ah, yes.' The man moved uneasily, and added at once: 'What do you think about this long-distance ride?' In that room (I frequented it on successive days with this object) not a syllable did I hear regarding Tennyson save the sentence faithfully recorded."

Poetry not beloved by any one Class.

Mr. Gissing, be it observed, speaks only of the class which he has studied: but in talking of "demos," or, more loosely, of "democracy," we must be careful not to limit these terms to the "lower" and "lower-middle" classes. For Poetry, who draws her priests and warders from all classes of society, is generally beloved of none. The average country magnate, the average church dignitary, the average professional man, the average commercial traveller—to all these she is alike unknown: at least, the insensibility of each is differentiated by shades so fine that we need not trouble ourselves to make distinctions. A public school and university education does as little for the Squire Westerns one meets at country dinner-tables as a three-guinea subscription to a circulating library for the kind of matron one comes upon at a table d'hote. Five minutes after hearing the news of Browning's death I stopped an acquaintance in the street, a professional man of charming manner, and repeated it to him. He stared for a moment, and then murmured that he was sorry to hear it. Clearly he did not wish to hurt my feelings by confessing that he hadn't the vaguest idea who Browning might be. And if anybody think this an extreme case, let him turn to the daily papers and read the names of those who were at Newmarket on that same afternoon when our great poet was laid in the Abbey with every pretence of national grief. The pursuit of one horse by another is doubtless a more elevating spectacle than "the pursuit of a flea by a 'lady,'" but on that afternoon even a tepid lover of letters must have found an equal incongruity in both entertainments.

I do not say that the General Public hates Poetry. But I say that those who care about it are few, and those who know about it are fewer. Nor do these assert their right of interference as often as they might. Just once or twice in the last ten or fifteen years they have pulled up some exceptionally coarse weed on which the General Public had every disposition to graze, and have pitched it over the hedge to Lethe wharf, to root itself and fatten there; and terrible as those of Polydorus have been the shrieks of the avulsed root. But as a rule they have sat and piped upon the stile and considered the good cow grazing, confident that in the end she must "bite off more than she can chew."

The "Outsiders."

Still, the aristocracy of letters exists: and in it, if nowhere else, titles, social advantages, and commercial success alike count for nothing; while Royalty itself sits in the Court of the Gentiles. And I am afraid we must include in the crowd not only those affable politicians who from time to time open a Public Library and oblige us with their views upon literature, little realizing what Hecuba is to them, and still less what they are to Hecuba, but also those affable teachers of religion, philosophy, and science, who condescend occasionally to amble through the garden of the Muses, and rearrange its labels for us while drawing our attention to the rapid deterioration of the flowerbeds. The author of The Citizen of the World once compared the profession of letters in England to a Persian army, "where there are many pioneers, several suttlers, numberless servants, women and children in abundance, and but few soldiers." Were he alive to-day he would be forced to include the Volunteers.

FOOTNOTES:

[A] In a private letter, from which I am allowed to quote, Mr. Hall Caine (October 2nd, 1894) explains and (as I think) amends his position:—"If I had said time instead of the public, I should have expressed myself exactly. It is impossible for me to work up any enthusiasm for the service done to literature by criticism as a whole. I have, no doubt, the unenviable advantage over you of having wasted three mortal months in reading all the literary criticism extant of the first quarter of this century. It would be difficult to express my sense of its imbecility, its blundering, and its bad passions. But the good books it assailed are not lost, and the bad ones it glorified do not survive. It is not that the public has been the better judge, but that good work has the seeds of life, while bad work carries with it the seeds of dissolution. This is the key to the story of Wordsworth on the one hand, and to the story of Tupper on the other. Tupper did not topple down because James Hannay smote him. Fifty James Hannays had shouted him up before. And if there had not been a growing sense that the big mountain was a mockery, five hundred James Hannays would not have brought it down. The truth is that it is not the 'critic who knows' or the public which does not know that determines the ultimate fate of a book—the immediate fate they may both influence. The book must do that for itself. If it is right, it lives; if it is wrong, it dies. And the critic who re-establishes a neglected poet is merely articulating the growing sense. There have always been a few good critics, thank God ... but the finest critic is the untutored sentiment of the public, not of to-day or to-morrow or the next day, but of all days together—a sentiment which tells if a thing is right or wrong by holding on to it or letting it drop."

Of course, I agree that a book must ultimately depend for its fate upon its own qualities. But when Mr. Hall Caine talks of "a growing sense," I ask, In whom does this sense first grow? And I answer, In the cultured few who enforce it upon the many—as in this very case of Wordsworth. And I hold the credit of the result (apart from the author's share) belongs rather to those few persistent advocates than to those judges who are only "ultimate" in the sense that they are the last to be convinced.

[B] If the reader object that I am using the Great Heart and Great Brain of the Public as interchangeable terms, I would refer him to Mr. Du Maurier's famous Comic Alphabet, letter Z:—

"Z is a Zoophyte, whose heart's in his head, And whose head's in his turn—rudimentary Z!"

[C] Questions at Issue; by Edmund Gosse. London: William Heinemann.



A CASE OF BOOKSTALL CENSORSHIP

March 16, 1895. The "Woman Who Did," and Mr. Eason who wouldn't.

"In the romantic little town of 'Ighbury, My father kept a Succulating Libary...."

—and, I regret to say, gave himself airs on the strength of it.

The persons in my instructive little story are—

H.H. Prince Francis of Teck.

Mr. Grant Allen, author of The Woman Who Did.

Mr. W.T. Stead, Editor of The Review of Reviews.

Messrs. Eason & Son, booksellers and newsvendors, possessing on the railways of Ireland a monopoly similar to that enjoyed by Messrs. W.H. Smith & Son on the railways of Great Britain.

Mr. James O'Hara, of 18, Cope Street, Dublin.

A Clerk.

Now, on the appearance of Mr. Grant Allen's The Woman Who Did, Mr. Stead conceived the desire of criticising it as the "Book of the Month" in The Review of Reviews for February, 1895. He strongly dissents from the doctrine of The Woman Who Did, and he also believes that the book indicts, and goes far to destroy, its own doctrine. This opinion, I may say, is shared by many critics. He says "Wedlock is to Mr. Grant Allen Nehushtan. And the odd thing about it is that the net effect of the book which he has written with his heart's blood to destroy this said Nehushtan can hardly fail to strengthen the foundation of reasoned conviction upon which marriage rests." And again—"Those who do not know the author, but who take what I must regard as the saner view of the relations of the sexes, will rejoice at what might have been a potent force for evil has been so strangely overruled as to become a reinforcement of the garrison defending the citadel its author desires so ardently to overthrow. From the point of view of the fervent apostle of Free Love, this is a Boomerang of a Book."

Believing this—that the book would be its own best antidote—Mr. Stead epitomized it in his Review, printed copious extracts, and wound up by indicating his own views and what he deemed the true moral of the discussion. The Review was published and, so far as Messrs. W.H. Smith & Son were concerned, passed without comment. But to the Editor's surprise (he tells the story in the Westminster Gazette of the 2nd inst.), no sooner was it placed on the market in Ireland than he received word that every copy had been recalled from the bookstalls, and that Messrs. Eason had refused to sell a single copy. On telegraphing for more information, Mr. Stead was sent the following letter:—

"DEAR SIR,—Allen's book is an avowed defence of Free Love, and a direct attack upon the Christian view of marriage. Mr. Stead criticises Allen's views adversely, but we do not think the antidote can destroy the ill-effects of the poison, and we decline to be made the vehicle for the distribution of attacks upon the most fundamental institution of the Christian state.—Yours faithfully, ———."

Mr. Stead thereupon wrote to the managing Director of Messrs. Eason & Son, and received this reply:—

"DEAR SIR,—We have considered afresh the character of the February number of your Review so far as it relates to the notice of Grant Allen's book, and we are more and more confirmed in the belief that its influence has been, and is, most pernicious.

"Grant Allen is not much heard of in Ireland, and the laudations you pronounce on him as a writer, so far as we know him, appear wholly unmerited.

"At any rate, he appears in your Review as the advocate for Free Love, and it seems to us strange that you should place his work in the exaggerated importance of 'The Book of the Month,' accompanied by eighteen pages of comment and quotation, in which there is a publicity given to the work out of all proportion to its merits.

"I do not doubt that the topic of Free Love engages the attention of the corrupt Londoner. There are plenty of such persons who are only too glad to get the sanction of writers for the maintenance and practice of their evil thoughts, but the purest and best lives in all parts of the field of Christian philanthropy will mourn the publicity you have given to this evil book. It is not even improbable that the perusal of Grant Allen's book, which you have lifted into importance as 'The Book of the Month,' may determine the action of souls to their spiritual ruin.

"The problem of indirect influence is full of mystery, but, as the hour of our departure comes near, the possible consequences to other minds of the example and teaching of our lives may quicken our perceptions, and we may see and deeply regret our actions when not directed by the highest authority, the will of God.—We are, dear Sir, yours very truly (for Eason & Son, Limited),

"CHARLES EASON, Managing Director."

Exception may be taken to this letter on many points, some trivial and some important. Of the trivial points we may note with interest Mr. Eason's assumption that his opinion is wanted on the literary merits of the ware he vends; and, with concern, the rather slipshod manner in which he allows himself and his assistants to speak of a gentleman as "Allen," or "Grant Allen," without the usual prefix. But no one can fail to see that this is an honest letter—the production of a man conscious of responsibility and struggling to do his best in circumstances he imperfectly understands. Nor do I think this view of Mr. Eason need be seriously modified upon perusal of a letter received by Mr. Stead from a Mr. James O'Hara, of 18, Cope Street, Dublin, and printed in the Westminster Gazette of March 11th. Mr. O'Hara writes:—

"DEAR SIR,—The following may interest you and your readers. I was a subscriber to the library owned by C. Eason & Co., Limited, and in December asked them for Napoleon and the Fair Sex, by Masson. The librarian informed me Mr. Eason had decided not to circulate it, as it contained improper details, which Mr. Eason considered immoral. A copy was also refused to one of the best-known pressmen in Dublin, a man of mature years and experience.

"Three days afterwards I saw a young man ask the librarian for the same book, and Eason's manager presented it to him with a low bow. I remarked on this circumstance to Mr. Charles Eason, who told me that he had issued it to this one subscriber only, because he was Prince Francis of Teck.

"I told him it was likely, from the description he had given me of it, to be more injurious to a young man such as Prince Francis of Teck than to me; but he replied: 'Oh, these high-up people are different. Besides, they are so influential we cannot refuse them. However, if you wish, you can now have the book.'

"I told Mr. Eason that I did not wish to read it ever since he had told me when I first applied for it that it was quite improper."

The two excuses produced by Mr. Eason do not agree very well together. The first gives us to understand that, in Mr. Eason's opinion, ordinary moral principles cannot be applied to persons of royal blood. The second gives us to understand that though, in Mr. Eason's opinion, ordinary moral principles can be applied to princes, the application would involve more risk than Mr. Eason cares to undertake. Each of his excuses, taken apart, is intelligible enough. Taken together they can hardly be called consistent. But the effects of royal and semi-royal splendor upon the moral eyesight are well known, and need not be dwelt on here. After all, what concerns us is not Mr. Eason's attitude towards Prince Francis of Teck, but Mr. Eason's attitude towards the reading public. And in this respect, from one point of view—which happens to be his own—Mr. Eason's attitude seems to me irreproachable. He is clearly alive to his responsibility, and is honestly concerned that the goods he purveys to the public shall be goods of which his conscience approves. Here is no grocer who sands his sugar before hurrying to family prayer. Here is a man who carries his religion into his business, and stakes his honor on the purity of his wares. I think it would be wrong in the extreme to deride Mr. Eason's action in the matter of The Woman Who Did and Mr. Stead's review. He is doing his best, as Mr. Stead cheerfully allows.

The reasonable Objection to Bookstall Censorship.

But, as I said above, he is doing his best under circumstances he imperfectly understands—and, let me add here, in a position which is unfair to him. That Mr. Eason imperfectly understands his position will be plain (I think) to anyone who studies his reply to Mr. Stead. But let me make the point clear; for it is the crucial point in the discussion of the modern Bookstall Censorship. A great deal may be said against setting up a censorship of literature. A great deal may be said in favor of a censorship. But if a censorship there must be, the censor should be deliberately chosen for his office, and, in exercising his power, should be directly responsible to the public conscience. If a censorship there must be, let the community choose a man whose qualifications have been weighed, a man in whose judgment it decides that it can rely. But that Tom or Dick or Harry, or Tom Dick Harry & Co. (Limited), by the process of collaring a commercial monopoly from the railway companies, should be exalted into the supreme arbiters of what men or women may or may not be allowed to read—this surely is unjustifiable by any argument? Mr. Eason may on the whole be doing more good than harm. He is plainly a very well-meaning man of business. If he knows a good book from a bad—and the public has no reason to suppose that he does—I can very well believe that when his moral and literary judgment came into conflict with his business interests, he would sacrifice his business interests. But the interests of good literature and profitable business cannot always be identical; and whenever they conflict they put Mr. Eason into a false position. As managing director of Messrs. Eason & Son, he must consider his shareholders; as supreme arbiter of letters, he stands directly answerable to the public conscience. I protest, therefore, that these functions should never be combined in one man. As readers of THE SPEAKER know, I range myself on the side of those who would have literature free. But even our opponents, who desire control, must desire a form of control such as reason approves.



THE POOR LITTLE PENNY DREADFUL

Oct. 5, 1895. Our "Crusaders."

The poor little Penny Dreadful has been catching it once more. Once more the British Press has stripped to its massive waist and solemnly squared up to this hardened young offender. It calls this remarkable performance a "Crusade."

I like these Crusades. They remind one of that merry passage in Pickwick (p. 254 in the first edition):—

"Whether Mr. Winkle was seized with a temporary attack of that species of insanity which originates in a sense of injury, or animated by this display of Mr. Weller's valour, is uncertain; but certain it is, that he no sooner saw Mr. Grummer fall, than he made a terrific onslaught on a small boy who stood next to him; whereupon Mr. Snodgrass—"

[Pay attention to Mr. Snodgrass, if you please, and cast your memories back a year or two, to the utterances of a famous Church Congress on the National Vice of Gambling.]

"—whereupon Mr. Snodgrass, in a truly Christian spirit, and in order that he might take no one unawares, announced in a very loud tone that he was going to begin, and proceeded to take off his coat with the utmost deliberation. He was immediately surrounded and secured; and it is but common justice both to him and to Mr. Winkle to say that they did not make the slightest attempt to rescue either themselves or Mr. Weller, who, after a most vigorous resistance, was overpowered by numbers and taken prisoner. The procession then reformed, the chairmen resumed their stations, and the march was re-commenced."

"The chairmen resumed their stations, and the march was re-commenced." Is it any wonder that Dickens and Labiche have found no fit successors? One can imagine the latter laying down his pen and confessing himself beaten at his own game; for really this periodical "crusade" upon the Penny Dreadful has all the qualities of the very best vaudeville—the same bland exhibition of bourgeois logic, the same wanton appreciation of evidence, the same sententious alacrity in seizing the immediate explanation—the more trivial the better—the same inability to reach the remote cause, the same profound unconsciousness of absurdity.

You remember La Grammaire? Caboussat's cow has eaten a piece of broken glass, with fatal results. Machut, the veterinary, comes:—

Caboussat. "Un morceau de verre ... est-ce drole? Une vache de quatre ans."

Machut. "Ah! monsieur, les vaches ... ca avale du verre a tout age. J'en ai connu une qui a mange une eponge a laver les cabriolets ... a sept ans! Elle en est morte."

Caboussat. "Ce que c'est que notre pauvre humanite!"

Penny Dreadfuls and Matricide.

Our friends have been occupied with the case of a half-witted boy who consumed Penny Dreadfuls and afterwards went and killed his mother. They infer that he killed his mother because he had read Penny Dreadfuls (post hoc ergo propter hoc) and they conclude very naturally that Penny Dreadfuls should be suppressed. But before roundly pronouncing the doom of this—to me unattractive—branch of fiction, would it not be well to inquire a trifle more deeply into cause and effect? In the first place matricide is so utterly unnatural a crime that there must be something abominably peculiar in a form of literature that persuades to it. But a year or two back, on the occasion of a former crusade, I took the pains to study a considerable number of Penny Dreadfuls. My reading embraced all those—I believe I am right in saying all—which were reviewed, a few days back, in the Daily Chronicle; and some others. I give you my word I could find nothing peculiar about them. They were even rather ostentatiously on the side of virtue. As for the bloodshed in them, it would not compare with that in many of the five-shilling adventure stories at that time read so eagerly by boys of the middle and upper classes. The style was ridiculous, of course: but a bad style excites nobody but a reviewer, and does not even excite him to deeds of the kind we are now trying to account for. The reviewer in the Daily Chronicle thinks worse of these books than I do. But he certainly failed to quote anything from them that by the wildest fancy could be interpreted as sanctioning such a crime as matricide.

The Cause to be sought in the Boy rather than in the Book.

Let us for a moment turn our attention from the Penny Dreadful to the boy—from the eponge a laver les cabriolets to notre pauvre humanite. Now—to speak quite seriously—it is well known to every doctor and every schoolmaster (and should be known, if it is not, to every parent), that all boys sooner or later pass through a crisis in growth during which absolutely nothing can be predicted of their behavior. At such times honest boys have given way to lying and theft, gentle boys have developed an unexpected savagery, ordinary boys—"the small apple-eating urchins whom we know"—have fallen into morbid brooding upon unhealthy subjects. In the immense majority of cases the crisis is soon over and the boy is himself again; but while it lasts, the disease will draw its sustenance from all manner of things—things, it may be, in themselves quite innocent. I avoid particularizing for many reasons; but any observant doctor will confirm what I have said. Now the moderately affluent boy who reads five-shilling stories of adventure has many advantages at this period over the poor boy who reads Penny Dreadfuls. To begin with, the crisis has a tendency to attack him later. Secondly, he meets it fortified by a better training and more definite ideas of the difference between right and wrong, virtue and vice. Thirdly (and this is very important), he is probably under school discipline at the time—which means, that he is to some extent watched and shielded. When I think of these advantages, I frankly confess that the difference in the literature these two boys read seems to me to count for very little. I myself have written "adventure-stories" before now: stories which, I suppose—or, at any rate, hope—would come into the class of "Pure Literature," as the term is understood by those who have been writing on this subject in the newspapers. They were, I hope, better written than the run of Penny Dreadfuls, and perhaps with more discrimination of taste in the choice of adventures. But I certainly do not feel able to claim that their effect upon a perverted mind would be innocuous.

Fallacy of the "Crusade."

For indeed it is not possible to name any book out of which a perverted mind will not draw food for its disease. The whole fallacy lies in supposing literature the cause of the disease. Evil men are not evil because they read bad books: they read bad books because they are evil: and being evil, or diseased, they are quickly able to extract evil or disease even from very good books. There is talk of disseminating the works of our best authors, at a cheap rate, in the hope that they will drive the Penny Dreadful out of the market. But has good literature at the cheapest driven the middle classes from their false gods? And let it be remembered, to the credit of these poor boys, that they do buy their books. The middle classes take their poison on hire or exchange.

But perhaps the full enormity of the cant about Penny Dreadfuls can best be perceived by travelling to and fro for a week between London and Paris and observing the books read by those who travel with first-class tickets. I think a fond belief in Ivanhoe-within-the-reach-of-all would not long survive that experiment.



IBSEN'S "PEER GYNT"

Oct. 7, 1892. A Masterpiece.

"Peer Gynt takes its place, as we hold, on the summits of literature precisely because it means so much more than the poet consciously intended. Is not this one of the characteristics of the masterpiece, that everyone can read in it his own secret? In the material world (though Nature is very innocent of symbolic intention) each of us finds for himself the symbols that have relevance and value for him; and so it is with the poems that are instinct with true vitality."

I was glad to come across the above passage in Messrs. William and Charles Archer's introduction to their new translation of Ibsen's Peer Gynt (London: Walter Scott), because I can now, with a clear conscience, thank the writers for their book, even though I fail to find some of the things they find in it. The play's the thing after all. Peer Gynt is a great poem: let us shake hands over that. It will remain a great poem when we have ceased pulling it about to find what is inside or search out texts for homilies in defence of our own particular views of life. The world's literature stands unaffected, though Archdeacon Farrar use it for chapter-headings and Sir John Lubbock wield it as a mallet to drive home self-evident truths.

Not a Pamphlet.

Peer Gynt is an extremely modern story founded on old Norwegian folk-lore—the folk-lore which Asbjoernsen and Moe collected, and Dasent translated for our delight in childhood. Old and new are curiously mixed; but the result is piquant and not in the least absurd, because the story rests on problems which are neither old nor new, but eternal, and on emotions which are neither older nor newer than the breast of man. To be sure, the true devotee of Ibsen will not be content with this. You will be told by Herr Jaeger, Ibsen's biographer, that Peer Gynt is an attack on Norwegian romanticism. The poem, by the way, is romantic to the core—so romantic, indeed, that the culminating situation, and the page for which everything has been a preparation, have to be deplored by Messrs. Archer as "a mere commonplace of romanticism, which Ibsen had not outgrown when he wrote Peer Gynt." But your true votary is for ever taking his god off the pedestal of the true artist to set him on the tub of the hot-gospeller; even so genuine a specimen of impressionist work as Hedda Gabler being claimed by him for a sermon. And if ever you have been moved by Ghosts, or Brand, or Peer Gynt to exclaim "This is poetry!" you have only to turn to Herr Jaeger—whose criticism, like his namesake's underclothing, should be labelled "All Pure Natural Wool"—to find that you were mistaken and that it is really pamphleteering.

Yet Enforcing a Moral.

To be sure, in one sense Peer Gynt is a sermon upon a text. That is to say, it is written primarily to expound one view of man's duty, not to give a mere representation of life. The problem, not the picture, is the main thing. But then the problem, not the picture, is the main thing in Alcestis, Hamlet, Faust. In Peer Gynt the poet's own solution of the problem is presented with more insistence than in Alcestis, Hamlet, or Faust: but the problem is wider, too.

The problem is, What is self? and how shall a man be himself? And the poet's answer is, "Self is only found by being lost, gained by being given away": an answer at least as old as the gospels. The eponymous hero of the story is a man essentially half-hearted, "the incarnation of a compromising dread of self-committal to any one course," a fellow who says,

"Ay, think of it—wish it done—will it to boot, But do it——. No, that's past my understanding!"

—who is only stung to action by pique, or by what is called the "instinct of self-preservation," an instinct which, as Ibsen shows, is the very last that will preserve self.

The Story.

This fellow, Peer Gynt, wins the love of Solveig, a woman essentially whole-hearted, who has no dread of self-committal, who surrenders self. Solveig, in short, stands in perfect antithesis to Peer. When Peer is an outlaw she deserts her father's house and follows him to his hut in the forest. The scene in which she presents herself before Peer and claims to share his lot is worthy to stand beside the ballad of the Nut-browne Mayde: indeed, as a confessed romantic I must own to thinking Solveig one of the most beautiful figures in poetry. Peer deserts her, and she lives in the hut alone and grows an old woman while her lover roams the world, seeking everywhere and through the wildest adventures the satisfaction of his Self, acting everywhere on the Troll's motto, "To thyself be enough," and finding everywhere his major premiss turned against him, to his own discomfiture, by an ironical fate. We have one glimpse of Solveig, meanwhile, in a little scene of eight lines. She is now a middle-aged woman, up in her forest hut in the far north. She sits spinning in the sunshine outside her door and sings:—

"Maybe both the winter and spring will pass by, And the next summer too, and the whole of the year; But thou wilt come one day.... * * * * * God strengthen thee, whereso thou goest in the world! God gladden thee, if at His footstool thou stand! Here will I await thee till thou comest again; And if thou wait up yonder, then there we'll meet, my friend!"

At last Peer, an old man, comes home. On the heath around his old hut he finds (in a passage which the translators call "fantastic," intending, I hope, approval by this word) the thoughts he has missed thinking, the watchword he has failed to utter, the tears he has missed shedding, the deed he has missed doing. The thoughts are thread-balls, the watchword withered leaves, the tears dewdrops, etc. Also he finds on that heath a Button-Moulder with an immense ladle. The Button-Moulder explains to Peer that he must go into this ladle, for his time has come. He has neither been a good man nor a sturdy sinner, but a half-and-half fellow without any real self in him. Such men are dross, badly cast buttons with no loops to them, and must go, by the Master's orders, into the melting-pot again. Is there no escape? None, unless Peer can find the loop of the button, his real Self, the Peer Gynt that God made. After vain and frantic searching across the heath, Peer reaches the door of his own old hut. Solveig stands on the threshold.

As Peer flings himself to earth before her, calling out upon her to denounce him, she sits down by his side and says—

"Thou hast made all my life as a beautiful song. Blessed be thou that at last thou hast come! Blessed, thrice-blessed our Whitsun-morn meeting!"

"But," says Peer, "I am lost, unless thou canst answer riddles." "Tell me them," tranquilly answers Solveig. And Peer asks, while the Button-Moulder listens behind the hut—

"Canst thou tell me where Peer Gynt has been since we parted?"

Solveig.—Been?

Peer.— With his destiny's seal on his brow; Been, as in God's thought he first sprang forth? Canst thou tell me? If not, I must get me home,— Go down to the mist-shrouded regions.

Solveig (smiling).—Oh, that riddle is easy.

Peer.— Then tell what thou knowest! Where was I, as myself, as the whole man, the true man? Where was I, with God's sigil upon my brow?

Solveig.—In my faith, in my hope, in my love.

A Shirking of the Ethical Problem?

"This," says the Messrs. Archer, in effect, "may be—indeed is—magnificent: but it is not Ibsen." To quote their very words—

"The redemption of the hero through a woman's love ... we take to be a mere commonplace of romanticism, which Ibsen, though he satirised it, had by no means fully outgrown when he wrote Peer Gynt. Peer's return to Solveig is (in the original) a passage of the most poignant lyric beauty, but it is surely a shirking, not a solution, of the ethical problem. It would be impossible to the Ibsen of to-day, who knows (none better) that No man can save his brother's soul, or pay his brother's debt."

In a footnote to the italicized words Messrs. Archer add the quotation—

"No, nor woman, neither."

* * * * *

Oct. 22, 1892. The main Problem.

"Peer's return to Solveig is surely a shirking, not a solution of the ethical problem." Of what ethical problem? The main ethical problem of the poem is, What is self? And how shall a man be himself? As Mr. Wicksteed puts it in his "Four Lectures on Henrik Ibsen," "What is it to be one's self? God meant something when He made each one of us. For a man to embody that meaning of God in his words and deeds, and so become, in a degree, 'a word of God made flesh' is to be himself. But thus to be himself he must slay himself. That is to say, he must slay the craving to make himself the centre round which others revolve, and must strive to find his true orbit, and swing, self poised, round the great central light. But what if a poor devil can never puzzle out what God did mean when He made him? Why, then he must feel it. But how often your 'feeling' misses fire! Ay, there you have it. The devil has no stancher ally than want of perception."

And its Solution.

This is a fair statement of Ibsen's problem and his solution of it. In the poem he solves it by the aid of two characters, two diagrams we may say. Diagram I. is Peer Gynt, a man who is always striving to make himself the centre round which others revolve, who never sacrifices his Self generously for another's good, nor surrenders it to a decided course of action. Diagram II. is Solveig, a woman who has no dread of self-committal, who surrenders Self and is, in short, Peer's perfect antithesis. When Peer is an outlaw she forsakes all and follows him to his hut in the forest. Peer deserts her and roams the world, where he finds his theory of Self upset by one adventure after another and at last reduced to absurdity in the madhouse at Cairo. But though his own theory is discredited, he has not yet found the true one. To find this he must be brought face to face in the last scene with his deserted wife. There, for the first time, he asks the question and receives the answer. "Where," he asks, "has Peer Gynt's true self been since we parted:—

"Where was I, as myself, as the whole man, the true man? Where was I with God's sigil upon my brow?"

And Solveig answers:—

"In my faith, in my hope, in my love."

In these words we have the main ethical problem solved; and Peer's perception of the truth (vide Mr. Wicksteed's remarks quoted above) is the one necessary climax of the poem. We do not care a farthing—at least, I do not care a farthing—whether Peer escape the Button-Moulder or not. It may be too late for him, or there may be yet time to live another life; but whatever the case may be, it doesn't alter what Ibsen set out to prove. The problem which Ibsen shirks (if indeed he does shirk it) is a subsidiary problem—a rider, so to speak. Can Solveig by her love redeem Peer Gynt? Can the woman save the man's soul? Will she, after all, cheat the Button-Moulder of his victim?

The poet, by giving Solveig the last word, seems to think it possible. According to Mr. Archer, the Ibsen of to-day would know it to be impossible. He knows (none better) that "No man can save his brother's soul or pay his brother's debt." "No, nor women neither," adds Mr. Archer.

Is Peer's Redemption a romantic Fallacy?

But is this so? Peer Gynt was published in 1867. I turn to A Doll's House, written twelve years later, and I find there a woman preparing to redeem a man just as Solveig prepares to redeem Peer. I find in Mr. Archer's translation of that play the following page of dialogue:—

Mrs. Linden: There's no happiness in working for oneself, Nils; give me somebody and something to work for.

Krogstad: No, no; that can never be. It's simply a woman's romantic notion of self-sacrifice.

Mrs. Linden: Have you ever found me romantic?

Krogstad: Would you really—? Tell me, do you know my past?

Mrs. Linden: Yes.

Krogstad: And do you know what people say of me?

Mrs. Linden: Didn't you say just now that with me you could have been another man?

Krogstad: I am sure of it.

Mrs. Linden: Is it too late?

Krogstad: Christina, do you know what you are doing? Yes, you do; I see it in your face. Have you the courage—?

Mrs. Linden: I need someone to tend, and your children need a mother. You need me, and I—I need you. Nils, I believe in your better self. With you I fear nothing.

Ibsen's hopes of Enfranchised Women.

Again, we are not told if Mrs. Linden's experiment is successful; but Ibsen certainly gives no hint that she is likely to fail. This was in 1879. In 1885 Ibsen paid a visit to Norway and made a speech to some workingmen at Drontheim, in which this passage occurred:—

"Democracy by itself cannot solve the social question. We must introduce an aristocratic element into our life. I am not referring, of course, to an aristocracy of birth, or of purse, or even of intellect. I mean an aristocracy of character, of will, of mind. That alone can make us free. From two classes will this aristocracy I desire come to us—from our women and our workmen. The social revolution, now preparing in Europe, is chiefly concerned with the future of the workers and the women. On this I set all my hopes and expectations...."

I think it would be easy to multiply instances showing that, though Ibsen may hold that no man can save his brother's soul, he does not extend this disability to women, but hopes and believes, on the contrary, that women will redeem mankind. On men he builds little hope. To speak roughly, men are all in Peer Gynt's case, or Torvald Helmer's. They are swathed in timid conventions, blindfolded with selfishness, so that they cannot perceive, and unable with their own hands to tear off these bandages. They are incapable of the highest renunciation. "No man," says Torvald Helmer, "sacrifices his honor, even for one he loves." Those who heard Miss Achurch deliver Nora's reply will not easily forget it. "Millions of women have done so." The effect in the theatre was tremendous. This sentence clinched the whole play.

Millions of women are, like Solveig, capable of renouncing all for love, of surrendering self altogether; and, as I read Ibsen, it is precisely on this power of renunciation that he builds his hope of man's redemption. So that, unless I err greatly, the scene in Peer Gynt which Mr. Archer calls a shirking of the ethical problem, is just the solution which Ibsen has been persistent in presenting to the world.

Let it be understood, of course, that it is only your Solveigs and Mrs. Lindens who can thus save a brother's soul: women who have made their own way in the world, thinking for themselves, working for themselves, freed from the conventions which man would impose on them. I know Mr. Archer will not retort on me with Nora, who leaves her husband and children, and claims that her first duty is to herself. Nora is just the woman who cannot redeem a man. Her Doll's House training is the very opposite of Solveig's and Mrs. Linden's. She is a silly girl brought up amid conventions, and awakened, by one blow, to the responsibilities of life. That she should at once know the right course to take would be incredible in real life, and impossible in a play the action of which has been evolved as inevitably as real life. Many critics have supposed Ibsen to commend Nora's conduct in the last act of the play. He neither sanctions nor condemns. But he does contrast her in the play with Mrs. Linden, and I do not think that contrast can be too carefully studied.



MR. SWINBURNE'S LATER MANNER

May 5, 1894. Aloofness of Mr. Swinburne's Muse.

There was a time—let us say, in the early seventies—when many young men tried to write like Mr. Swinburne. Remarkably small success waited on their efforts. Still their numbers and their youth and (for a while also) their persistency seemed to promise a new school of poesy, with Mr. Swinburne for its head and great exemplar: exemplar rather than head, for Mr. Swinburne's attitude amid all this devotion was rather that of the god than of the priest. He sang, and left the worshippers to work up their own enthusiasm. And to this attitude he has been constant. Unstinting, and occasionally unmeasured, in praise and dispraise of other men, he has allowed his own reputation the noble liberty to look after itself. Nothing, for instance, could have been finer than the careless, almost disdainful, dignity of his bearing in the months that followed Tennyson's death. The cats were out upon the tiles, then, and his was the luminous, expressive silence of a sphere. One felt, "whether he received it or no, here is the man who can wear the crown."

And Her Tendency towards Abstractions.

It was not, however, the aloofness of Mr. Swinburne's bearing that checked the formation of a Swinburnian school of poetry. The cause lay deeper, and has come more and more into the light in the course of Mr. Swinburne's poetic development—let me say, his thoroughly normal development. We can see now that from the first such a school, such a successful following, was an impossibility. The fact is that Mr. Swinburne has not only genius, but an extremely rare and individual genius. The germ of this individuality may be found, easily enough, in "Atalanta" and the Ballads; but it luxuriates in his later poems and throughout them—flower and leaf and stem. It was hardly more natural in 1870 to confess the magic of the great chorus, "Before the beginning of years," or of "Dolores," than to embark upon the vain adventure of imitating them. I cannot imagine a youth in all Great Britain so green or unknowing as to attempt an imitation of "A Nympholept," perhaps the finest poem in the volume before me.

I say "in Great Britain;" because peculiar as Mr. Swinburne's genius would be in any country, it is doubly peculiar as the endowment of an English poet. If there be one quality beloved above others by the inhabitants of this island, it is concreteness; and I suppose there never was a poet in the world who used less concreteness of speech than Mr. Swinburne. Mr. Palgrave once noted that the landscape of Keats falls short of the landscape of Shelley in its comparative lack of the larger features of sky and earth; Keats's was "foreground work" for the most part. But what shall be said of Shelley's universe after the immense vague regions inhabited by Mr. Swinburne's muse? She sings of the sea; but we never behold a sail, never a harbor: she sings of passion—among the stars. We seem never to touch earth; page after page is full of thought—for, vast as the strain may be, it is never empty—but we cannot apply it. And all this is extremely distressing to the Briton, who loves practice as his birthright. He comes on a Jacobite song. "Now, at any rate," he tells himself, "we arrive at something definite: some allusion, however small, to Bonny Prince Charlie." He reads—

"Faith speaks when hope dissembles; Faith lives when hope lies dead: If death as life dissembles, And all that night assembles Of stars at dawn lie dead, Faint hope that smiles and trembles May tell not well for dread: But faith has heard it said."

"Very beautiful," says the Briton; "but why call this a 'Jacobite Song'?" Some thorough-going admirer of Mr. Swinburne will ask, no doubt, if I prefer gush about Bonny Prince Charlie. Most decidedly I do not. I am merely pointing out that the poet cares so little for the common human prejudice in favor of concreteness of speech as to give us a Jacobite song which, for all its indebtedness to the historical facts of the Jacobite Risings, might just as well have been put in the mouth of Judas Maccabaeus.

Somebody—I forget for the moment who it was—compared Poetry with Antaeus, who was strong when his feet touched Earth, his mother; weaker when held aloft in air. The justice of this criticism I have no space here to discuss; but the difference is patent enough between poetry such as this of Herrick—

"When as in silks my Julia goes, Then, then, methinks, how sweetly flows The liquefaction of her clothes."

Or this, of Burns—

"The boat rocks at the pier o' Leith, Fu' loud the wind blaws frae the ferry, The boat rides by the Berwick-law, And I maun leave my bonny Mary."

Or this, of Shakespeare—

"When daisies pied, and violets blue, And lady smocks all silver-white, And cuckoo-buds of yellow hue Do paint the meadows with delight."

Or this, of Milton—

"the broad circumference Hung on his shoulders like the moon, whose orb, Through optic glass the Tuscan artist views At evening from the top of Fesole, Or in Valdarno...."

And such lines as these by Mr. Swinburne—

"The dark dumb godhead innate in the fair world's life Imbues the rapture of dawn and of noon with dread, Infects the peace of the star-shod night with strife, Informs with terror the sorrow that guards the dead. No service of bended knee or of humbled head May soothe or subdue the God who has change to wife: And life with death is as morning with evening wed."

Take Burns's song, "It was a' for our right-fu' King," and set it beside the Jacobite song quoted above, and it is clear at once that with Mr. Swinburne we pass from the particular and concrete to the general and abstract. And in this direction Mr. Swinburne's muse has steadily marched. In his "Erechtheus" he tells how the gods gave Pallas the lordship of Athens—

"The lordship and love of the lovely land, The grace of the town that hath on it for crown But a headband to wear Of violets one-hued with her hair."

Here at least we were allowed a picture of Athens: the violet crown was something definite. But now, when Mr. Swinburne sings of England, we have to precipitate our impressions from lines fluid as these:—

"Things of night at her glance took flight: the strengths of darkness recoiled and sank: Sank the fires of the murderous pyres whereon wild agony writhed and shrank: Rose the light of the reign of right from gulfs of years that the darkness drank."

Or—

"Change darkens and lightens around her, alternate in hope and in fear to be: Hope knows not if fear speak truth, nor fear whether hope be not blind as she: But the sun is in heaven that beholds her immortal, and girdled with life by the sea."

I suspect, then, that a hundred years hence, when criticism speaks calm judgment upon all Mr. Swinburne's writings, she will find that his earlier and more definite poems are the edge of his blade, and such volumes as "Astrophel" the heavy metal behind it. The former penetrated the affections of his countrymen with ease: the latter followed more difficultly through the outer tissues of a people notoriously pachydermatous to abstract speech. And criticism will then know if Mr. Swinburne brought sufficient impact to drive the whole mass of metal deep.

A Voice chanting in the Void.

At present in these later volumes his must seem to us a godlike voice chanting in the void. For, fit or unfit as we may be to grasp the elusive substance of his strains, all must confess the voice of the singer to be divine. At once in the range and suppleness of his music he is not merely the first of our living poets, but incomparable. In learning he has Robert Bridges for a rival, and no other. But no amount of learning could give us 228 pages of music that from first to last has not a flaw. Rather, his marvellous ear has taken him safely through metres set by his learning as so many traps. There is one metre, for instance, that recurs again and again in this volume. Here is a specimen of it:—

"Music bright as the soul of light, for wings an eagle, for notes a dove, Leaps and shines from the lustrous lines wherethrough thy soul from afar above Shone and sang till the darkness rang with light whose fire is the fount of love."

These lines are written of Sir Philip Sidney. Could another man have written them they had stood even better for Mr. Swinburne. But we are considering the metre, not the meaning. Now the metre may have great merits. I am disposed to say that, having fascinated Mr. Swinburne, it must have great merits. That I dislike it is, no doubt, my fault, or rather my misfortune. But undoubtedly it is a metre that no man but Mr. Swinburne could handle without producing a monotony varied only by discords.



A MORNING WITH A BOOK

April 29, 1893. Hazlitt's Stipulation.

"Food, warmth, sleep, and a book; these are all I at present ask—the Ultima Thule of my wandering desires. Do you not then wish for— a friend in your retreat Whom you may whisper, 'Solitude is sweet'?

Expected, well enough: gone, still better. Such attractions are strengthened by distance."

So Hazlitt wrote in his Farewell to Essay Writing. There never was such an epicure of his moods as Hazlitt. Others might add Omar's stipulation—

"—and Thou Beside me singing in the wilderness."

But this addition would have spoiled Hazlitt's enjoyment. Let us remember that his love affairs had been unprosperous. "Such attractions," he would object, "are strengthened by distance." In any case, the book and singer go ill together, and most of us will declare for a spell of each in turn.

What are "The Best Books"?

Suppose we choose the book. What kind of book shall it be? Shall it be an old book which we have forgotten just sufficiently to taste surprise as its felicities come back to us, and remember just sufficiently to escape the attentive strain of a first reading? Or shall it be a new book by an author we love, to be glanced through with no critical purpose (this may be deferred to the second reading), but merely for the lazy pleasure of recognizing the familiar brain at work, and feeling happy, perhaps, at the success of a friend? There is no doubt which Hazlitt would have chosen; he has told us in his essay On Reading Old Books. But after a recent experience I am not sure that I agree with him.

That your taste should approve only the best thoughts of the best minds is a pretty counsel, but one of perfection, and is found in practice to breed prigs. It sets a man sailing round in a vicious circle. What is the best thought of the best minds? That approved by the man of highest culture. Who is the man of highest culture? He whose taste approves the best thoughts of the best minds. To escape from this foolish whirlpool, some of our stoutest bottoms run for that discredited harbor of refuge—Popular Acceptance: a harbor full of shoals, of which nobody has provided even the sketch of a chart.

Some years ago, when the Pall Mall Gazette sent round to all sorts and conditions of eminent men, inviting lists of "The Hundred Best Books"—the first serious attempt to introduce a decimal system into Great Britain—I remember that these eminent men's replies disclosed nothing so wonderful as their unanimity. We were prepared for Sir John Lubbock, but not, I think, for the host of celebrities who followed his hygienic example, and made a habit of taking the Rig Vedas to bed with them. Altogether their replies afforded plenty of material for a theory that to have every other body's taste in literature is the first condition of eminence in every branch of the public service. But in one of the lists—I think it was Sir Monier Williams's—the unexpected really happened. Sir Monier thought that Mr. T.E. Brown's The Doctor was one of the best books in the world.

Now, the poems of Mr. T.E. Brown are not known to the million. But, like Mr. Robert Bridges, Mr. Brown has always had a band of readers to whom his name is more than that of many an acknowledged classic. I fancy it is a case of liking deeply or scarce at all. Those of us who are not celebrities may be allowed to have favorites who are not the favorites of others, writers who (fortuitously, perhaps) have helped us at some crisis of our life, have spoken to us the appropriate word at the moment of need, and for that reason sit cathedrally enthroned in our affections. To explain why the author of Betsy Lee, Tommy Big-Eyes and The Doctor is more to me than most poets—why to open a new book of his is one of the most exciting literary events that can befall me in now my twenty-ninth year—would take some time, and the explanation might poorly satisfy the reader after all.

My Morning with a Book.

But I set out to describe a morning with a book. The book was Mr. Brown's Old John, and other Poems, published but a few days back by Messrs. Macmillan & Co. The morning was spent in a very small garden overlooking a harbor. Hazlitt's conditions were fulfilled. I had enjoyed enough food and sleep to last me for some little time: few people, I imagine, have complained of the cold, these last few weeks: and the book was not only new to me for the most part, but certain to please. Moreover, a small incident had already put me in the best of humors. Just as I was settling down to read, a small tug came down the harbor with a barque in tow whose nationality I recognized before she cleared a corner and showed the Norwegian colors drooping from her peak. I reached for the field-glass and read her name—Henrik Ibsen! I imagined Mr. William Archer applauding as I ran to my own flag-staff and dipped the British ensign to that name. The Norwegians on deck stood puzzled for a moment, but, taking the compliment to themselves, gave me a cheerful hail, while one or two ran aft and dipped the Norwegian flag in response. It was still running frantically up and down the halliards when I returned to my seat, and the lines of the bark were softening to beauty in the distance—for, to tell the truth, she had looked a crazy and not altogether seaworthy craft—as I opened my book, and, by a stroke of luck, at that fine poem, The Schooner.

"Just mark that schooner westward far at sea— 'Tis but an hour ago When she was lying hoggish at the quay, And men ran to and fro And tugged, and stamped, and shoved, and pushed, and swore. And ever an anon, with crapulous glee, Grinned homage to viragoes on the shore.

"So to the jetty gradual she was hauled: Then one the tiller took, And chewed, and spat upon his hand, and bawled; And one the canvas shook Forth like a mouldy bat; and one, with nods And smiles, lay on the bowsprit end, and called And cursed the Harbour-master by his gods.

"And rotten from the gunwale to the keel, Rat riddled, bilge bestank, Slime-slobbered, horrible, I saw her reel And drag her oozy flank, And sprawl among the deft young waves, that laughed And leapt, and turned in many a sportive wheel As she thumped onward with her lumbering draught.

"And now, behold! a shadow of repose Upon a line of gray She sleeps, that transverse cuts the evening rose, She sleeps and dreams away, Soft blended in a unity of rest All jars, and strifes obscene, and turbulent throes 'Neath the broad benediction of the West—

"Sleeps; and methinks she changes as she sleeps, And dies, and is a spirit pure; Lo! on her deck, an angel pilot keeps His lonely watch secure; And at the entrance of Heaven's dockyard waits Till from night's leash the fine-breathed morning leaps And that strong hand within unbars the gates."

It is very far from being the finest poem in the volume. It has not the noble humanity of Catherine Kinrade—and if this be not a great poem I know nothing about poetry—nor the rapture of Jessie, nor the awful pathos of Mater Dolorosa, nor the gentle pathos of Aber Stations, nor the fine religious feeling of Planting and Disguises. But it came so pat to the occasion, and used the occasion so deftly to take hold of one's sympathy, that these other poems were read in the very mood that, I am sure, their author would have asked for them. One has not often such luck in reading—"Never the time and the place and the author all together," if I may do this violence to Browning's line. Yet I trust that in any mood I should have had the sense to pay its meed of admiration to this volume.

Now, having carefully read the opinions of some half-a-dozen reviewers upon it, I can only wonder and leave the question to my reader, warning him by no means to miss Mater Dalorosa and Catherine Kinrade. If he remain cold to these two poems, then I shall still preserve my own opinion.



MR. JOHN DAVIDSON

April 7, 1894. His Plays.

For some weeks now I have been meaning to write about Mr. John Davidson's "Plays" (Elkin Mathews and John Lane), and always shirking the task at the last moment. The book is an exceedingly difficult one to write about, and I am not at all sure that after a few sentences I shall not stick my hands in my pockets and walk off to something easier. The recent fine weather has, however, made me desperate. The windows of the room in which I sit face S. and S.-E.; consequently a deal of sunshine comes in upon my writing-table. In ninety-nine cases out of the hundred this makes for idleness; in this, the hundredth case, it constrains to energy, because it is rapidly bleaching the puce-colored boards in which Mr. Davidson's plays are bound—and (which is worse) bleaching them unevenly. I have tried (let the miserable truth be confessed) turning the book daily, as one turns a piece of toast—But this is not criticism of Mr. Davidson's "Plays."

His Style full of Imagination and Wit.

Now it would be easy and pleasant to express my great admiration of Mr. Davidson's Muse, and justify it by a score of extracts and so make an end: and nobody (except perhaps Mr. Davidson himself) would know my dishonesty. For indeed and out of doubt he is in some respects the most richly-endowed of all our younger poets. Of wit and of imagination he has almost a plethora: they crowd this book, and all his books, from end to end. And his frequent felicity of phrase is hardly less remarkable. You may turn page after page, and with each page the truth of this will become more obvious. Let me add his quick eye for natural beauty, his penetrating instinct for the principles that lie beneath its phenomena, his sympathy with all men's more generous emotions—and still I have a store of satisfactory illustrations at hand for the mere trouble of turning the leaves. Consider, for instance, the imagery in his description of the fight by Bannockburn—

Now are they hand to hand! How short a front! How close! They're sewn together with steel cross-stitches, halbert over sword, Spear across lance and death the purfled seam! I never saw so fierce, so lock'd a fight. That tireless brand that like a pliant flail Threshes the lives from sheaves of Englishmen— Know you who wields it? Douglas, who but he! A noble meets him now. Clifford it is! No bitterer foes seek out each other there. Parried! That told! And that! Clifford, good night! And Douglas shouts to Randolf; Edward Bruce Cheers on the Steward; while the King's voice rings In every Scotch ear: such a narrow strait Confines this firth of war!

Young Friar: "God gives me strength Again to gaze with eyes unseared. Jewels! These must be jewels peering in the grass. Cloven from helms, or on them: dead men's eyes Scarce shine so bright. The banners dip and mount Like masts at sea...."

Or consider the fanciful melody of the Fairies' song in An Unhistorical Pastoral—

"Weave the dance and sing the song; Subterranean depths prolong The rainy patter of our feet; Heights of air are rendered sweet By our singing. Let us sing, Breathing softly, fairily, Swelling sweetly, airily, Till earth and sky our echo ring. Rustling leaves chime with our song: Fairy bells its close prolong Ding-dong, ding-dong."

—Or the closely-packed wit in such passages as these—

Brown: "This world, This oyster with its valves of toil and play, Would round his corners for its own good ease, And make a pearl of him if he'd plunge in. * * * * * Jones: And in this matter we may all be pearls.

Smith: Be worldlings, truly. I would rather be A shred of glass that sparkles in the sun, And keeps a lowly rainbow of its own, Than one of these so trim and patent pearls With hearts of sand veneered, sewed up and down The stiff brocade society affects."

I have opened the book at random for these quotations. Its pages are stuffed with scores as good. Nor will any but the least intelligent reviewer upbraid Mr. Davidson for deriving so much of his inspiration directly from Shakespeare. Mr. Davidson is still a young man; but the first of these plays, An Unhistorical Pastoral, was first printed so long ago as 1877; and the last, Scaramouch in Naxos; a Pantomime, in 1888. They are the work therefore of a very young man, who must use models while feeling his way to a style and method of his own.

Lack of "Architectonic" Quality.

But—there is a "but"; and I am coming at length to my difficulty with Mr. Davidson's work. Oddly enough, this difficulty may be referred to the circumstance that Mr. Davidson's poetry touches Shakespeare's great circle at a second point. Wordsworth, it will be remembered, once said that Shakespeare could not have written an Epic (Wordsworth, by the way, was rather fond of pointing out the things that Shakespeare could not have done). "Shakespeare could not have written an Epic; he would have died of plethora of thought." Substitute "wit" for "thought," and you have my difficulty with Mr. Davidson. It is given to few men to have great wit: it is given to fewer to carry a great wit lightly. In Mr. Davidson's case it luxuriates over the page and seems persistently to choke his sense of form. One image suggests another, one phrase springs under the very shadow of another until the fabric of his poem is completely hidden beneath luxuriant flowers of speech. Either they hide it from the author himself; or, conscious of his lack of architectonic skill, he deliberately trails these creepers over his ill-constructed walls. I think the former is the true explanation, but am not sure.

Let me be cautious here, or some remarks I made the other day upon another poet—Mr. Hosken, author of Phaon and Sappho, and Verses by the Way—will be brought up against me. Defending Mr. Hosken against certain critics who had complained of the lack of dramatic power in his tragedies, I said, "Be it allowed that he has little dramatic power, and that (since the poem professed to be a tragedy) dramatic power was what you reasonably looked for. But an alert critic, considering the work of a beginner, will have an eye for the bye-strokes as well as the main ones: and if the author, while missing the main, prove effective with the bye—if Mr. Hosken, while failing to construct a satisfactory drama, gave evidence of strength in many fine meditative passages—then at the worst he stands convicted of a youthful error in choosing a literary form unsuited to convey his thought."

Not in the "Plays" only.

These observations I believe to be just, and having entered the caveat in Mr. Hosken's case, I should observe it in Mr. Davidson's also, did these five youthful plays stand alone. But Mr. Davidson has published much since these plays first appeared—works both in prose and verse—Fleet Street Eclogues, Ninian Jamieson, A Practical Novelist, A Random Itinerary, Baptist Lake: and because I have followed his writings (I think from his first coming to London) with the greatest interest, I may possibly be excused for speaking a word of warning. I am quite certain that Mr. Davidson will never bore me: but I wish I could be half so certain that he will in time produce something in true perspective; a fabric duly proportioned, each line of which from the beginning shall guide the reader to an end which the author has in view; something which

"Servetur ad imum Qualis ab incepto processerit, et sibi constet."

Sibi constet, be it remarked. A work of art may stand very far from Nature, provided its own parts are consistent. Heaven forbid that a critic should decry an author for being fantastic, so long as he is true to his fantasy.

But Mr. Davidson's wit is so brilliant within the circles of its temporary coruscation as to leave the outline of his work in a constant penumbra. Indeed, when he wishes to unburden his mind of an idea, he seems to have less capacity than many men of half his ability to determine the form best suited for conveying it. If anything can be certain which has not been tried, it is that his story A Practical Novelist should have been cast in dramatic form. His vastly clever Perfervid: or the Career of Ninian Jamieson is cast in two parts which neither unite to make a whole, nor are sufficiently independent to stand complete in themselves. I find it characteristic that his Random Itinerary—that fresh and agreeable narrative of suburban travel—should conclude with a crashing poem, magnificent in itself, but utterly out of key with the rest of the book. Turn to the Compleat Angler, and note the exquisite congruity of the songs quoted by Walton with the prose in which they are set, and the difference will be apparent at once. Fate seems to dog Mr. Davidson even into his illustrations. A Random Itinerary and this book of Plays (both published by Messrs. Mathews and Lane) have each a conspicuously clever frontispiece. But the illustrator of A Random Itinerary has chosen as his subject the very poem which I have mentioned as out of harmony with the book; and I must protest that the vilely sensual faces in Mr. Beardsley's frontispiece to these Plays are hopelessly out of keeping with the sunny paganism of Scaramouch in Naxos. There is nothing Greek about Mr. Beardsley's figures: their only relationship with the Olympians is derived through the goddess Aselgeia.

With all this I have to repeat that Mr. Davidson is in some respects the most richly endowed of all the younger poets. The grand manner comes more easily to him than to any other: and if he can cultivate a sense of form and use this sense as a curb upon his wit, he has all the qualities that take a poet far.

* * * * *

Nov. 24, 1984. "Ballads and Songs."

At last there is no mistake about it: Mr. John Davidson has come by his own. And by "his own" I do not mean popularity—though I hope that in time he will have enough of this and to spare—but mastery of his poetic method. This new volume of "Ballads and Songs" (London: John Lane) justifies our hopes and removes our chief fear. You remember Mr. T.E. Brown's fine verses on "Poets and Poets"?—

He fishes in the night of deep sea pools: For him the nets hang long and low, Cork-buoyed and strong; the silver-gleaming schools Come with the ebb and flow Of universal tides, and all the channels glow.

Or holding with his hand the weighted line He sounds the languor of the neaps, Or feels what current of the springing brine The cord divergent sweeps, The throb of what great heart bestirs the middle deeps.

Thou also weavest meshes, fine and thin, And leaguer'st all the forest ways; But of that sea and the great heart therein Thou knowest nought; whole days Thou toil'st, and hast thy end—good store of pies and jays.

Mr. Davidson has never allowed us to doubt to which of these two classes he belongs. "For him the nets hang long and low." But though it may satisfy the Pumblechook within us to recall our pleasant prophesyings, we shall find it more salutary to remember our fears. We watched Mr. Davidson struggling in the thicket of his own fancies, and saw him too often break his shins over his own wit. We asked: Will he in the end overcome the defect of his qualities? Will he remain unable to see the wood for the trees? Or will he some day be giving us poems of which the whole conception and structure shall be as beautiful as the casual fragment or the single line? For this architectonic quality is just that "invidious distinction" which the fabled undergraduate declined to draw between the major and minor prophets.

The "Ballad of a Nun."

Since its appearance, a few weeks back, all the critics have spoken of "A Ballad of a Nun," and admitted its surprising strength and beauty. They have left me in the plight of that belated fiddle in "Rejected Addresses," or of the gentleman who had to be content with saying "ditto" to Mr. Burke. For once they seem unanimous, and for once they are right. The poem is beautiful indeed in detail:

"The adventurous sun took Heaven by storm; Clouds scattered largesses of rain; The sounding cities, rich and warm, Smouldered and glittered in the plain."

Dickens, reading for the first time Tennyson's "Dream of Fair Women," laid down the book, saying, "What a treat it is to come across a fellow who can write!" The verse that moved him to exclaim it was this—

"Squadrons and squares of men in brazen plates, Scaffolds, still sheets of water, divers woes, Ranges of glimmering vaults with iron grates; And hushed seraglios."

It is not necessary to compare these two stanzas. Tennyson's depicts a confused and moving dream; Mr. Davidson's a wide earthly prospect. The point to notice in each is the superlative skill with which the poet chooses the essential points of the picture and presents them so as to convey their full meaning, appealing at once to the senses and the intelligence. Tennyson, who is handling a mental condition in which the sensations are less sharply and logically separated than in a waking vision, can enforce this second appeal—this appeal to the intelligence—by introducing the indefinite "divers woes" between the definite "sheets of water" and the definite "ranges of glimmering vaults with iron grates": just as Wordsworth, to convey the vague unanalyzed charm of singing, combines the indefinite "old unhappy far-off things" with the definite "battles long ago." Mr. Davidson, on the other hand, is describing what the eye sees, and conveying what the mind suspects, in their waking hours, and is therefore restricted in his use of the abstract and indefinite. Notice, therefore, how he qualifies that which can be seen—the sun, the clouds, the plain, the cities that "smoulder" and "glitter"—with the epithets "sounding," "rich," and "warm," each an inference rather than a direct sensation: for nobody imagines that the sound of the cities actually rang in the ear of the Nun who watched them from the mountain-side. The whole picture has the effect of one of those wide conventional landscapes which old painters delighted to spread beyond the court-yard of Nazareth, or behind the pillars of the temple at Jerusalem. My attempt to analyze it is something of a folly; to understand it is impossible:

"but if I could understand What you are, root and all, and all in all,"—

I should at length comprehend the divine and inexplicable gift of song.

The "Ballad of the Making of a Poet."

But beautiful as it is in detail, this poem, and at least one other in the little volume, have the great merit which has hitherto been lacking in the best of Mr. Davidson's work. They are thoroughly considered; seen as solid wholes; seen not only in front but round at the back. In fact, they are natural growths of Mr. Davidson's philosophy of life. In his "Ballad of the Making of a Poet" Mr. Davidson lets us know his conception of the poet's proper function.

"I am a man apart: A mouthpiece for the creeds of all the world; A soulless life that angels may possess Or demons haunt, wherein the foulest things May loll at ease beside the loveliest; A martyr for all mundane moods to tear; The slave of every passion; and the slave Of heat and cold, of darkness and of light; A trembling lyre for every wind to sound. * * * * * Within my heart I'll gather all the universe, and sing As sweetly as the spheres; and I shall be The first of men to understand himself...."

Making, of course, full concessions to the demands of poetical treatment, we may assume pretty confidently that Mr. Davidson intended this "Ballad in Blank Verse of the Making of a Poet" for a soul's autobiography, of a kind. If so, I trust he will forgive me for doubting if he is at all likely to fulfil the poet's office as he conceives it here, or even to approach within measurable distance of his ideal—

"A trembling lyre for every wind to sound."

That it is one way in which a poet may attain, I am not just now denying. But luckily men attain in many ways: and the man who sits himself down of fixed purpose to be an AEolian harp for the winds of the world, is of all men the least likely to be merely AEolian. For the first demand of AEolian sound is that the instrument should have no theories of its own; and explicitly to proclaim yourself AEolian is implicitly to proclaim yourself didactic. As a matter of fact, both the "Ballad of the Making of a Poet" and the "Ballad of a Nun" contain sharply pointed morals very stoutly driven home. In each the poet has made up his mind; he has a theory of life, and presents that theory to us under cover of a parable. The beauty of the "Ballad of a Nun"—or so much of it as stands beyond and above mere beauty of language—consists in this, that it is informed, and consciously informed, by a spirit of tolerance so exceedingly wide that to match it I can find one poem and one only among those of recent years: I mean "Catherine Kinrade." In Mr. Brown's poem the Bishop is welcomed into Heaven by the half-wilted harlot he had once condemned to painful and public punishment. In Mr. Davidson's poem, Mary, the Mother of Heaven, herself takes the form and place of the wandering nun and fills it until the penitent returns. Take either poem: take Mr. Brown's—

"Awe-stricken, he was 'ware How on the Emerald stair A woman sat divinely clothed in white, And at her knees four cherubs bright. That laid Their heads within their lap. Then, trembling, he essayed To speak—'Christ's mother, pity me!' Then answered she— 'Sir, I am Catherine Kinrade.'"

Or take Mr. Davidson's—in a way, its converse—

"The wandress raised her tenderly; She touched her wet and fast-shut eyes; 'Look, sister; sister, look at me; Look; can you see through my disguise?'

She looked and saw her own sad face, And trembled, wondering, 'Who art thou?' 'God sent me down to fill your place; I am the Virgin Mary now.'

And with the word, God's mother shone; The wanderer whispered 'Mary, hail!' The vision helped her to put on Bracelet and fillet, ring and veil.

'You are sister to the mountains now, And sister to the day and night; Sister to God.' And on her brow She kissed her thrice and left her sight."

The voice in each case is that of a prophet rather than that of a reed shaken by the wind, or an AEolian harp played upon by the same.

* * * * *

March, 1895. Second Thoughts.

I have to add that, apart from the beautiful language in which they are presented, Mr. Davidson's doctrines do not appeal to me. I cannot accept his picture of the poet's as "a soulless life ... wherein the foulest things may loll at ease beside the loveliest." It seems to me at least as obligatory on a poet as on other men to keep his garden weeded and his conscience active. Indeed, I believe some asceticism of soul to be a condition of all really great poetry. Also Mr. Davidson appears to be confusing charity with an approbation of things in the strict sense damnable when he makes the Mother of Christ abet a Nun whose wanderings have no nobler excuse than a carnal desire—savoir enfin ce que c'est un homme. Between forgiving a lapsed man or woman and abetting the lapse I now, in a cooler hour, see an immense, an essential, moral difference. But I confess that the foregoing paper was written while my sense of this difference was temporarily blinded under the spell of Mr. Davidson's beautiful verse.

It may still be that his Nun had some nobler motive than I am able, after two or three readings of the ballad, to discover. In that case I can only ask pardon for my obtuseness.



BJOERNSTERNE BJOERNSON

June 1, 1895. Bjoernson's First Manner.

I see that the stories promised in Mr. Heinemann's new series of translations of Bjoernson are Synnoeve Solbakken, Arne, A Happy Boy, The Fisher Maiden, The Bridal March, Magnhild, and Captain Mansana. The first, Synnoeve Solbakken, appeared in 1857. The others are dated thus:—Arne in 1858, A Happy Boy in 1860, The Fisher Maiden in 1868, The Bridal March in 1873, Magnhild in 1877, and Captain Mansana in 1879. There are some very significant gaps here, the most important being the eight years' gap between A Happy Boy and The Fisher Maiden. Again, after 1879 Bjoernson ceased to write novels for a while, returning to the charge in 1884 with Flags are Flying in Town and Haven, and following up with In God's Way, 1889. Translations of these two novels have also been published by Mr. Heinemann (the former under an altered title, The Heritage of the Kurts) and, to use Mr. Gosse's words, are the works, by which Bjoernson is best known to the present generation of Englishmen. "They possess elements which have proved excessively attractive to certain sections of our public; indeed, in the case of In God's Way, a novel which was by no means successful in its own country at its original publication, has enjoyed an aftermath of popularity in Scandinavia, founded on reflected warmth from its English admirers."

Taking, then, Bjoernson's fiction apart from his other writings (with which I confess myself unacquainted), we find that it falls into three periods, pretty sharply divided. The earliest is the idyllic period, pure and simple, and includes Synnoeve, Arne, and A Happy Boy. Then with The Fisher Maiden we enter on a stage of transition. It is still the idyll; but it grows self-conscious, elaborate, confused by the realism that was coming into fashion all over Europe; and the trouble and confusion grow until we reach Magnhild. With Flags are Flying and In God's Way we reach a third stage—the stage of realism, some readers would say. I should not agree. But these tales certainly differ remarkably from their predecessors. They are much longer, to begin with; in them, too, realism at length preponderates; and they are probably as near to pure realism as Bjoernson will ever get.

If asked to label these three periods, I should call them the periods of (1) Simplicity, (2) Confusion, (3) Dire Confusion.

I speak, of course, as a foreigner, obliged to read Bjoernson in translations. But perhaps the disability is not so important as it seems at first sight. Translations cannot hide Bjoernson's genius; nor obscure the truth that his genius is essentially idyllic. Now if one form of literary expression suffers more than another by translation it is the idyll. Its bloom is peculiarly delicate; its freshness peculiarly quick to disappear under much handling of any kind. But all the translations leave Arne a masterpiece, and Synnoeve and The Happy Boy.

How many artists have been twisted from their natural bent by the long vogue of "naturalism" we shall never know. We must make the best of the great works which have been produced under its influence, and be content with that. But we may say with some confidence that Bjoernson's genius was unfortunate in the date of its maturity. He was born on the 8th of December, 1832, in a lonely farmhouse among the mountains, at the head of the long valley called Osterdalen; his father being priest of Kvikne parish, one of the most savage in all Norway. After six years the family removed to Naesset, in the Romsdal, "a spot as enchanting and as genial as Kvikne is the reverse." Mr. Gosse, who prefaces Mr. Heinemann's new series with a study of Bjoernson's writings, quotes a curious passage in which Bjoernson records the impression of physical beauty made upon his childish mind by the physical beauty of Naesset:—

"Here in the parsonage of Naesset—one of the loveliest places in Norway, where the land lies broadly spreading where two fjords meet, with the green braeside above it, with waterfalls and farmhouses on the opposite shore, with billowy meadows and cattle away towards the foot of the valley, and, far overhead, along the line of the fjord, mountains shooting promontory after promontory out into the lake, a big farmhouse at the extremity of each—here in the parsonage of Naesset, where I would stand at the close of the day and gaze at the sunlight playing over mountain and fjord, until I wept, as though I had done something wrong; and where I, descending on my snow-shoes into some valley, would pause as though bewitched by a loveliness, by a longing, which I had not the power to explain, but which was so great that above the highest ecstasy of joy I would feel the deepest apprehension and distress—here in the parsonage of Naesset were awakened my earliest sensations."

The passage is obviously important. And Bjoernson shows how much importance he attaches to the experience by introducing it, or something like it, time after time into his stories. Readers of In God's Way—the latest of the novels under discussion—will remember its opening chapter well.

It was good fortune indeed that a boy of such gifts should pass his early boyhood in such surroundings. Nor did the luck end here. While the young Bjoernson accumulated these impressions, the peasant-romance, or idyll of country life, was taking its place and growing into favor as one of the most beautiful forms of modern prose-fiction. Immermann wrote Der Oberhof in 1839. Weill and Auerbach took up the running in 1841 and 1843. George Sand followed, and Fritz Reuter. Bjoernson began to write in 1856. Synnoeve Solbakken and Arne came in on the high flood of this movement. "These two stories," writes Mr. Gosse, "seem to me to be almost perfect; they have an enchanting lyrical quality, without bitterness or passion, which I look for elsewhere in vain in the prose literature of the second half of the century." To my mind, without any doubt, they and A Happy Boy are the best work Bjoernson has ever done in fiction, or is ever likely to do. For they are simple, direct, congruous; all of one piece as a flower is of a piece with its root. And never since has Bjoernson written a tale altogether of one piece.