O what a deep contented night The sun from out her Eastern seas Would bring the dust which in her sight Had given its all for these!

So beautiful a spirit as Mr. de la Mare's, however, could not remain content with idealizing from afar the sacrifices and heroism of dying men. In the long poem called Motley he turns from the heroism to the madness of war, translating his vision into a fool's song:

Nay, but a dream I had Of a world all mad, Not simply happy mad like me, Who am mad like an empty scene Of water and willow-tree, Where the wind hath been; But that foul Satan-mad, Who rots in his own head....

The fool's vision of men going into battle is not a vision of knights of the Holy Ghost nobly falling in the lists with their country looking on, but of men's bodies—

Dragging cold cannon through a mire Of rain and blood and spouting fire, The new moon glinting hard on eyes Wide with insanities!

In The Marionettes Mr. de la Mare turns to tragic satire for relief from the bitterness of a war-maddened world:

Let the foul scene proceed: There's laughter in the wings; 'Tis sawdust that they bleed, But a box Death brings.

How rare a skill is theirs These extreme pangs to show, How real a frenzy wears Each feigner of woe!

And the poem goes on in perplexity of anger and anguish:

Strange, such a Piece is free, While we spectators sit, Aghast at its agony, Yet absorbed in it!

Dark is the outer air, Coldly the night draughts blow, Mutely we stare, and stare, At the frenzied Show.

Yet Heaven hath its quiet shroud Of deep, immutable blue— We cry, "The end!" We are bowed By the dread, "'Tis true!"

While the Shape who hoofs applause Behind our deafened ear, Hoots—angel-wise—"the Cause"! And affrights even fear.

There is something in these lines that reminds one of Mr. Thomas Hardy's black-edged indictment of life.

As we read Mr. de la Mare, indeed, we are reminded again and again of the work of many other poets—of the ballad-writers, the Elizabethan song-writers, Blake and Wordsworth, Mr. Hardy and Mr. W.B. Yeats. In some instances it is as though Mr. de la Mare had deliberately set himself to compose a musical variation on the same theme as one of the older masters. Thus, April Moon, which contains the charming verse—

"The little moon that April brings, More lovely shade than light, That, setting, silvers lonely hills Upon the verge of night"—

is merely Wordsworth's "She dwelt among the untrodden ways" turned into new music. New music, we should say, is Mr. de la Mare's chief gift to literature—a music not regular or precise or certain, but none the less a music in which weak rhymes and even weak phrases are jangled into a strange beauty, as in Alexander, which begins:

It was the Great Alexander, Capped with a golden helm, Sate in the ages, in his floating ship, In a dead calm.

One finds Mr. de la Mare's characteristic, unemphatic music again in the opening lines of Mrs. Grundy:

Step very softly, sweet Quiet-foot, Stumble not, whisper not, smile not,

where "foot" and "not" are rhymes.

It is the stream of music flowing through his verses rather than any riches of imagery or phrase that makes one rank the author so high among living poets. But music in verse can hardly be separated from intensity and sincerity of vision. This music of Mr. de la Mare's is not a mere craftsman's tune: it is an echo of the spirit. Had he not seen beautiful things passionately, Mr. de la Mare could never have written:

Thou with thy cheek on mine, And dark hair loosed, shalt see Take the far stars for fruit The cypress tree, And in the yew's black Shall the moon be.

Beautiful as Mr. de la Mare's vision is, however, and beautiful as is his music, we miss in his work that frequent perfection of phrase which is part of the genius of (to take another living writer) Mr. Yeats. One has only to compare Mr. Yeats's I Heard the Old, Old Men Say with Mr. de la Mare's The Old Men to see how far the latter falls below verbal mastery. Mr. Yeats has found the perfect embodiment for his imagination. Mr. de la Mare seems in comparison to be struggling with his medium, and contrives in his first verse to be no more than just articulate:

Old and alone, sit we, Caged, riddle-rid men, Lost to earth's "Listen!" and "See!" Thought's "Wherefore?" and "When?"

There is vision in some of the later verses in the poem, but, if we read it alongside of Mr. Yeats's, we get an impression of unsuccess of execution. Whether one can fairly use the word "unsuccess" in reference to verse which succeeds so exquisitely as Mr. de la Mare's in being literature is a nice question. But how else is one to define the peculiar quality of his style—its hesitations, its vaguenesses, its obscurities? On the other hand, even when his lines leave the intellect puzzled and the desire for grammar unsatisfied, a breath of original romance blows through them and appeals to us like the illogical burden of a ballad. Here at least are the rhythms and raptures of poetry, if not always the beaten gold of speech. Sometimes Mr. de la Mare's verse reminds one of piano-music, sometimes of bird-music: it wavers so curiously between what is composed and what is unsophisticated. Not that one ever doubts for a moment that Mr. de la Mare has spent on his work an artist's pains. He has made a craft out of his innocence. If he produces in his verse the effect of the wind among the reeds, it is the result not only of his artlessness, but of his art. He is one of the modern poets who have broken away from the metrical formalities of Swinburne and the older men, and who, of set purpose, have imposed upon poetry the beauty of a slightly irregular pulse.

He is typical of his generation, however, not only in his form, but in the pain of his unbelief (as shown in Betrayal), and in that sense of half-revelation that fills him always with wonder and sometimes with hope. His poems tell of the visits of strange presences in dream and vacancy. In A Vacant Day, after describing the beauty of a summer moon, with clear waters flowing under willows, he closes with the verses:

I listened; and my heart was dumb With praise no language could express; Longing in vain for him to come Who had breathed such blessedness.

On this fair world, wherein we pass So chequered and so brief a stay, And yearned in spirit to learn, alas! What kept him still away.

In these poems we have the genius of the beauty of gentleness expressing itself as it is doing nowhere else just now in verse. Mr. de la Mare's poetry is not only lovely, but lovable. He has a personal possession—

The skill of words to sweeten despair,

such as will, we are confident, give him a permanent place in English literature.

(2) THE GROUP

The latest collection of Georgian verse has had a mixed reception. One or two distinguished critics have written of it in the mood of a challenge to mortal combat. Men have begun to quarrel over the question whether we are living in an age of poetic dearth or of poetic plenty—whether the world is a nest of singing-birds or a cage in which the last canary has been dead for several years.

All this, I think, is a good sign. It means that poetry is interesting people sufficiently to make them wish to argue about it. Better a breeze—even a somewhat excessive breeze—than stagnant air. It is good both for poets and for the reading public. It prevents the poets from resting on their wings, as they might be tempted to do by a consistent calm of praise. It compels them to examine their work more critically. Anyhow, "fame is no plant that grows on mortal soil," and a reasonable amount of sharp censure will do a true poet more good than harm. It will not necessarily injure even his sales. I understand the latest volume of Georgian Poetry is already in greater demand than its predecessor.

It is a good anthology of the poetry of the last two years without being an ideal anthology. Some good poets and some good poems have been omitted. And they have been omitted, in some instances, in favour of inferior work. Many of us would prefer an anthology of the best poems rather than an anthology of authors. At the same time, with all its faults, Georgian Poetry still remains the best guide we possess to the poetic activities of the time. I am glad to see that the editor includes the work of a woman in his new volume. This helps to make it more representative than the previous selections. But there are several other living women who are better poets, at the lowest estimate, than at least a quarter of the men who have gained admission.

Mr. W.H. Davies is by now a veteran among the Georgians, and one cannot easily imagine a presence more welcome in a book of verse. Among poets he is a bird singing in a hedge. He communicates the same sense of freshness while he sings. He has also the quick eye of a bird. He is, for all his fairy music, on the look-out for things that will gratify his appetite. He looks to the earth rather than the sky, though he is by no means deaf to the lark that

Raves in his windy heights above a cloud.

At the same time, at his best, he says nothing about his appetite, and sings in the free spirit of a child at play. His best poems are songs of innocence. At least, that is the predominant element in them. He warned the public in a recent book that he is not so innocent as he sounds. But his genius certainly is. He has written greater poems than any that are included in the present selection. Birds, however, is a beautiful example of his gift for joy. We need not fear for contemporary poetry while the hedges contain a poet such as Mr. Davies.

Mr. de la Mare does not sing from a hedge. He is a child of the arts. He plays an instrument. His music is the music of a lute of which some of the strings have been broken. It is so extraordinarily sweet, indeed, that one has to explain him to oneself as the perfect master of an imperfect instrument. He is at times like Watts's figure of Hope listening to the faint music of the single string that remains unbroken. There is always some element of hope, or of some kindred excuse for joy, even in his deepest melancholy. But it is the joy of a spirit, not of a "super-tramp." Prospero might have summoned just such a spirit through the air to make music for him. And Mr. de la Mare's is a spirit perceptible to the ear rather than to the eye. One need not count him the equal of Campion in order to feel that he has something of Campion's beautiful genius for making airs out of words. He has little enough of the Keatsian genius for choosing the word that has the most meaning for the seeing imagination. But there is a secret melody in his words that, when once one has recognized it, one can never forget.

How different the Georgian poets are from each other may be seen if we compare three of the best poems in this book, all of them on similar subjects—Mr. Davies's Birds, Mr. de la Mare's Linnet, and Mr. Squire's Birds. Mr. Squire would feel as out of place in a hedge as would Mr. de la Mare. He has an aquiline love of soaring and surveying immense tracts with keen eyes. He loves to explore both time and the map, but he does this without losing his eyehold on the details of the Noah's Ark of life on the earth beneath him. He does not lose himself in vaporous abstractions; his eye, as well as his mind, is extraordinarily interesting. This poem of his, Birds, is peopled with birds. We see them in flight and in their nests. At the same time, the philosophic wonder of Mr. Squire's poem separates him from Mr. Davies and Mr. de la Mare. Mr. Davies, I fancy, loves most to look at birds; Mr. de la Mare to listen to birds; Mr. Squire to brood over them with the philosophic imagination. It would, of course, be absurd to offer this as a final statement of the poetic attitude of the three writers. It is merely an attempt to differentiate among them with the help of a prominent characteristic of each.

The other poets in the collection include Mr. Robert Graves (with his pleasant bias towards nursery rhymes), Mr. Sassoon (with his sensitive, passionate satire), and Mr. Edward Shanks (with his trembling responsiveness to beauty). It is the first time that Mr. Shanks appears among the Georgians, and his Night Piece and Glow-worm both show how exquisite is his sensibility. He differs from the other poets by his quasi-analytic method. He seems to be analyzing the beauty of the evening in both these poems. Mrs. Shove's A Man Dreams that He is the Creator is a charming example of fancy toying with a great theme.

(3) THE YOUNG SATIRISTS

Satire, it has been said, is an ignoble art; and it is probable that there are no satirists in Heaven. Probably there are no doctors either. Satire and medicine are our responses to a diseased world—to our diseased selves. They are responses, however, that make for health. Satire holds the medicine-glass up to human nature. It also holds the mirror up in a limited way. It does not show a man what he looks like when he is both well and good. It does show a man what he looks like, however, when he breaks out into spots or goes yellow, pale, or mottled as a result of making a beast of himself. It reflects only sick men; but it reflects them with a purpose. It would be a crime to permit it, if the world were a hospital for incurables. To write satire is an act of faith, not a luxurious exercise. The despairing Swift was a fighter, as the despairing Anatole France is a fighter. They may have uttered the very Z of melancholy about the animal called man; but at least they were sufficiently optimistic to write satires and to throw themselves into defeated causes.

It would be too much to expect of satire that it alone will cure mankind of the disease of war. It is a good sign, however, that satires on war have begun to be written. War has affected with horror or disgust a number of great imaginative writers in the last two or three thousand years. The tragic indictment of war in The Trojan Women and the satiric indictment in The Voyage to the Houyhnhnms are evidence that some men at least saw through the romance of war before the twentieth century. In the war that has just ended, however—or that would have ended if the Peace Conference would let it—we have seen an imaginative revolt against war, not on the part of mere men of letters, but on the part of soldiers. Ballads have survived from other wars, depicting the plight of the mutilated soldier left to beg:

You haven't an arm and you haven't a leg, You're an eyeless, noseless, chickenless egg, You ought to be put in a bowl to beg— Och, Johnnie, I hardly knew you!

But the recent war has produced a literature of indictment, basing itself neither on the woes of women nor on the wrongs of ex-soldiers, but on the right of common men not to be forced into mutual murder by statesmen who themselves never killed anything more formidable than a pheasant. Soldiers—or some of them—see that wars go on only because the people who cause them do not realize what war is like. I do not mean to suggest that the kings, statesmen and journalists who bring wars about would not themselves take part in the fighting rather than that there should be no fighting at all. The people who cause wars, however, are ultimately the people who endure kings, statesmen and journalists of the exploiting and bullying kind. The satire of the soldiers is an appeal not to the statesmen and journalists, but to the general imagination of mankind. It is an attempt to drag our imaginations away from the heroics of the senate-house into the filth of the slaughter-house. It does not deny the heroism that exists in the slaughter-house any more than it denies the heroism that exists in the hospital ward. But it protests that, just as the heroism of a man dying of cancer must not be taken to justify cancer, so the heroism of a million men dying of war must not be taken to justify war. There are some who believe that neither war nor cancer is a curable disease. One thing we can be sure of in this connection: we shall never get rid either of war or of cancer if we do not learn to look at them realistically and see how loathsome they are. So long as war was regarded as inevitable, the poet was justified in romanticizing it, as in that epigram in the Greek Anthology:

Demaetia sent eight sons to encounter the phalanx of the foe, and she buried them all beneath one stone. No tear did she shed in her mourning, but said this only: "Ho, Sparta, I bore these children for thee."

As soon as it is realized, however, that wars are not inevitable, men cease to idealize Demaetia, unless they are sure she did her best to keep the peace. To a realistic poet of war such as Mr. Sassoon, she is an object of pity rather than praise. His sonnet, Glory of Women, suggests that there is another point of view besides Demaetia's:

You love us when we're heroes, home on leave, Or wounded in a mentionable place. You worship decorations; you believe That chivalry redeems the war's disgrace. You make us shells. You listen with delight, By tales of dirt and danger fondly thrilled. You crown our distant ardours while we fight, And mourn our laurelled memories when we're killed.

You can't believe that British troops "retire" When hell's last horror breaks them, and they run, Trampling the terrible corpses—blind with blood. O German mother dreaming by the fire, While you, are knitting socks to send your son His face is trodden deeper in the mud.

To Mr. Sassoon and the other war satirists, indeed, those stay at home and incite others to go out and kill or get killed seem either pitifully stupid or pervertedly criminal. Mr. Sassoon has now collected all his war poems into one volume, and one is struck by the energetic hatred of those who make war in safety that finds expression in them. Most readers will remember the bitter joy of the dream that one day he might hear "the yellow pressmen grunt and squeal," and see the Junkers driven out of Parliament by the returned soldiers. Mr. Sassoon cannot endure the enthusiasm of the stay-at-home—especially the enthusiasm that pretends that soldiers not only behave like music-hall clowns, but are incapable of the more terrible emotional experiences. He would like, I fancy, to forbid civilians to make jokes during war-time. His hatred of the jesting civilian attains passionate expression in the poem called Blighters:

The House is crammed: tier beyond tier they grin And cackle at the Show, while prancing ranks Of harlots shrill the chorus, drunk with din; "We're sure the Kaiser loves the dear old Tanks!"

I'd like to see a Tank come down the stalls, Lurching to rag-time tunes, or "Home, sweet Home,"— And there'd be no more jokes in Music-halls To mock the riddled corpses round Bapaume.

Mr. Sassoon himself laughs on occasion, but it is the laughter of a man being driven insane by an insane world. The spectacle of lives being thrown away by the hundred thousand by statesmen and generals without the capacity to run a village flower-show, makes him find relief now and then in a hysteria of mirth, as in The General:

"Good-morning; good-morning!" the General said When we met him last week on our way to the Line, Now the soldiers he smiled at are most of 'em dead, And we're cursing his staff for incompetent swine. "He's a cheery old card," grunted Harry to Jack As they slogged up to Arras with rifle and pack. * * * * * But he did for them both by his plan of attack.

Mr. Sassoon's verse is also of importance because it paints life in the trenches with a realism not to be found elsewhere in the English poetry of the war. He spares us nothing of:

The strangled horror And butchered, frantic gestures of the dead.

He gives us every detail of the filth, the dullness, and the agony of the trenches. His book is in its aim destructive. It is a great pamphlet against war. If posterity wishes to know what war was like during this period, it will discover the truth, not in Barrack-room Ballads, but in Mr. Sassoon's verse. The best poems in the book are poems of hatred. This means that Mr. Sassoon has still other worlds to conquer in poetry. His poems have not the constructive ardour that we find in the revolutionary poems of Shelley. They are utterances of pain rather than of vision. Many of them, however, rise to a noble pity—The Prelude, for instance, and Aftermath, the latter of which ends:

Do you remember the dark months you held the sector at Mametz,— The night you watched and wired and dug and piled sandbags on parapets? Do you remember the rats; and the stench Of corpses rotting in front of the front-line trench,— And dawn coming, dirty-white, and chill with a hopeless rain? Do you ever stop and ask, "Is it all going to happen again?"

Do you remember that hour of din before the attack— And the anger, the blind compassion that seized and shook you then As you peered at the doomed and haggard faces of your men? Do you remember the stretcher-cases lurching back With dying eyes and lolling heads,—those ashen-grey Masks of the lad who once were keen and kind and gay?

Have you forgotten yet?... Look up, and swear by the green of the Spring that you'll never forget.

Mr. Sitwell's satires—which occupy the most interesting pages of Argonaut and Juggernaut—seldom take us into the trenches. Mr. Sitwell gets all the subjects he wants in London clubs and drawing-rooms. These "free-verse" satires do not lend themselves readily to quotation, but both the manner and the mood of them can be guessed from the closing verses of War-horses, in which the "septuagenarian butterflies" of Society return to their platitudes and parties after seeing the war through:

But now They have come out. They have preened And dried themselves After their blood bath. Old men seem a little younger, And tortoise-shell combs Are longer than ever; Earrings weigh down aged ears; And Golconda has given them of its best.

They have seen it through! Theirs is the triumph, And, beneath The carved smile of the Mona Lisa, False teeth Rattle Like machine-guns, In anticipation Of food and platitudes. Les Vieilles Dames Sans Merci!

Mr. Sitwell's hatred of war is seldom touched with pity. It is arrogant hatred. There is little emotion in it but that of a young man at war with age. He pictures the dotards of two thousand years ago complaining that Christ did not die—

Like a hero With an oath on his lips, Or the refrain from a comic song— Or a cheerful comment of some kind.

His own verse, however, seems to me to be hardly more in sympathy with the spirit of Christ than with the spirit of those who mocked him. He is moved to write by unbelief in the ideals of other people rather than by the passionate force of ideals of his own. He is a sceptic, not a sufferer. His work proceeds less from his heart than from his brain. It is a clever brain, however, and his satirical poems are harshly entertaining and will infuriate the right people. They may not kill Goliath, but at least they will annoy Goliath's friends. David's weapon, it should be remembered, was a sling, with some pebbles from the brook, not a pea-shooter.

The truth is, so far as I can see, Mr. Sitwell has not begun to take poetry quite seriously. His non-satirical verse is full of bright colour, but it has the brightness, not of the fields and the flowers, but of captive birds in an aviary. It is as though Mr. Sitwell had taken poetry for his hobby. I suspect his Argonauts of being ballet dancers. He enjoys amusing little decorations—phrases such as "concertina waves" and—

The ocean at a toy shore Yaps like a Pekinese.

His moonlight owl is surely a pretty creature from the unreality of a ballet:

An owl, horned wizard of the night, Flaps through the air so soft and still; Moaning, it wings its flight Far from the forest cool, To find the star-entangled surface of a pool, Where it may drink its fill Of stars.

At the same time, here and there are evidences that Mr. Sitwell has felt as well as fancied. The opening verse of Pierrot Old gives us a real impression of shadows:

The harvest moon is at its height, The evening primrose greets its light With grace and joy: then opens up The mimic moon within its cup. Tall trees, as high as Babel tower, Throw down their shadows to the flower— Shadows that shiver—seem to see An ending to infinity.

But there is too much of Pan, the fauns and all those other ballet-dancers in his verse. Mr. Sitwell's muse wears some pretty costumes. But one wonders when she will begin to live for something besides clothes.



XXI.—LABOUR OF AUTHORSHIP

Literature maintains an endless quarrel with idle sentences. Twenty years ago this would have seemed too obvious to bear saying. But in the meantime there has been a good deal of dipping of pens in chaos, and authors have found excuses for themselves in a theory of literature which is impatient of difficult writing. It would not matter if it were only the paunched and flat-footed authors who were proclaiming the importance of writing without style. Unhappily, many excellent writers as well have used their gift of style to publish the praise of stylelessness. Within the last few weeks I have seen it suggested by two different critics that the hasty writing which has left its mark on so much of the work of Scott and Balzac was a good thing and almost a necessity of genius. It is no longer taken for granted, as it was in the days of Stevenson, that the starry word is worth the pains of discovery. Stevenson, indeed, is commonly dismissed as a pretty-pretty writer, a word-taster without intellect or passion, a juggler rather than an artist. Pater's bust also is mutilated by irreverent schoolboys: it is hinted that he may have done well enough for the days of Victoria, but that he will not do at all for the world of George. It is all part of the reaction against style which took place when everybody found out the aesthetes. It was, one may admit, an excellent thing to get rid of the aesthetes, but it was by no means an excellent thing to get rid of the virtue which they tried to bring into English art and literature. The aesthetes were wrong in almost everything they said about art and literature, but they were right in impressing upon the children of men the duty of good drawing and good words. With the condemnation of Oscar Wilde, however, good words became suspected of kinship with evil deeds. Style was looked on as the sign of minor poets and major vices. Possibly, on the other hand, the reaction against style had nothing to do with the Wilde condemnation. The heresy of the stylelessness is considerably older than that. Perhaps it is not quite fair to call it the heresy of stylelessness: it would be more accurate to describe it as the heresy of style without pains. It springs from the idea that great literature is all a matter of first fine careless raptures, and it is supported by the fact that apparently much of the greatest literature is so. If lines like

Hark, hark! the lark at Heaven's gate sings,

or

When daffodils begin to peer,

or

His golden locks time hath to silver turned,

shape themselves in the poet's first thoughts, he would be a manifest fool to trouble himself further. Genius is the recognition of the perfect line, the perfect phrase, the perfect word, when it appears, and this perfect line or phrase or word is quite as likely to appear in the twinkling of an eye as after a week of vigils. But the point is that it does not invariably so appear. It sometimes cost Flaubert three days' labour to write one perfect sentence. Greater writers have written more hurriedly. But this does not justify lesser writers in writing hurriedly too.

Of all the authors who have exalted the part played in literature by inspiration as compared with labour, none has written more nobly or with better warrant than Shelley. "The mind," he wrote in the Defence of Poetry—

The mind in creation is as a fading coal, which some invisible influence, like an inconstant wind, awakens to transitory brightness; the power arises from within, like the colour of a flower which fades and changes as it is developed, and the conscious portions of our natures are unprophetic either of its approach or its departure. Could this influence be durable in its original purity and force, it is impossible to predict the greatness of the results; but when composition begins, inspiration is already on the decline, and the most glorious poetry that has ever been communicated to the world is probably a feeble shadow of the original conceptions of the poet. I appeal to the greatest poets of the present day, whether it is not an error to assert that the finest passages of poetry are produced by labour and study.

He then goes on to interpret literally Milton's reference to Paradise Lost as an "unpremeditated song" "dictated" by the Muse, and to reply scornfully to those "who would allege the fifty-six various readings of the first line of the Orlando Furioso." Who is there who would not agree with Shelley quickly if it were a question of having to choose between his inspirational theory of literature and the mechanical theory of the arts advocated by writers like Sir Joshua Reynolds? Literature without inspiration is obviously even a meaner thing than literature without style. But the idea that any man can become an artist by taking pains is merely an exaggerated protest against the idea that a man can become an artist without taking pains. Anthony Trollope, who settled down industriously to his day's task of literature as to bookkeeping, did not grow into an artist in any large sense; and Zola, with the motto "Nulle dies sine linea" ever facing him on his desk, made himself a prodigious author, indeed, but never more than a second-rate writer. On the other hand, Trollope without industry would have been nobody at all, and Zola without pains might as well have been a waiter. Nor is it only the little or the clumsy artists who have found inspiration in labour. It is a pity we have not first drafts of all the great poems in the world: we might then see how much of the magic of literature is the result of toil and how much of the unprophesied wind of inspiration. Sir Sidney Colvin recently published an early draft of Keats's sonnet, "Bright star, would I were stedfast as thou art," which showed that in the case of Keats at least the mind in creation was not "as a fading coal," but as a coal blown to increasing flame and splendour by sheer "labour and study." And the poetry of Keats is full of examples of the inspiration not of first but of second and later thoughts. Henry Stephens, a medical student who lived with him for time, declared that an early draft of Endymion opened with the line:

A thing of beauty is a constant joy

—a line which, Stephens observed on hearing it, was "a fine line, but wanting something." Keats thought over it for a little, then cried out, "I have it," and wrote in its place:

A thing of beauty is a joy for ever.

Nor is this an exceptional example of the studied miracles of Keats. The most famous and, worn and cheapened by quotation though it is, the most beautiful of all his phrases—

magic casements, opening on the foam Of perilous seas, in faery lands forlorn—

did not reach its perfect shape without hesitation and thinking. He originally wrote "the wide casements" and "keelless seas":

the wide casements, opening on the foam Of keelless seas, in fairy lands forlorn.

That would probably have seemed beautiful if the perfect version had not spoiled it for us. But does not the final version go to prove that Shelley's assertion that "when composition begins, inspiration is already on the decline" does not hold good for all poets? On the contrary, it is often the heat of labour which produces the heat of inspiration. Or rather it is often the heat of labour which enables the writer to recall the heat of inspiration. Ben Jonson, who held justly that "the poet must be able by nature and instinct to pour out the treasure of his mind," took care to add the warning that no one must think he "can leap forth suddenly a poet by dreaming he hath been in Parnassus." Poe has uttered a comparable warning against an excessive belief in the theory of the plenary inspiration of poets in his Marginalia, where he declares that "this untenable and paradoxical idea of the incompatibility of genius and art" must be "kick[ed] out of the world's way." Wordsworth's saying that poetry has its origin in "emotion recollected in tranquillity" also suggests that the inspiration of poetry is an inspiration that may be recaptured by contemplation and labour. How eagerly one would study a Shakespeare manuscript, were it unearthed, in which one could see the shaping imagination of the poet at work upon his lines! Many people have the theory—it is supported by an assertion of Jonson's—that Shakespeare wrote with a current pen, heedless of blots and little changes. He was, it is evident, not one of the correct authors. But it seems unlikely that no pains of rewriting went to the making of the speeches in A Midsummer Night's Dream or Hamlet's address to the skull. Shakespeare, one feels, is richer than any other author in the beauty of first thoughts. But one seems to perceive in much of his work the beauty of second thoughts too. There have been few great writers who have been so incapable of revision as Robert Browning, but Browning with all his genius is not a great stylist to be named with Shakespeare. He did indeed prove himself to be a great stylist in more than one poem, such as Childe Roland—which he wrote almost at a sitting. His inspiration, however, seldom raised his work to the same beauty of perfection. He is, as regards mere style, the most imperfect of the great poets. If only Tennyson had had his genius! If only Browning had had Tennyson's desire for golden words!

It would be absurd, however, to suggest that the main labour of an author consists in rewriting. The choice of words may have been made before a single one of them has been written down, as tradition tells us was the case with Menander, who described one of his plays as "finished" before he had written a word of it. It would be foolish, too, to write as though perfection of form in literature were merely a matter of picking and choosing among decorative words. Style is a method, not of decoration, but of expression. It is an attempt to make the beauty and energy of the imagination articulate. It is not any more than is construction the essence of the greatest art: it is, however, a prerequisite of the greatest art. Even those writers whom we regard as the least decorative labour and sorrow after it no less than the aesthetes. We who do not know Russian do not usually think of Tolstoy as a stylist, but he took far more trouble with his writing than did Oscar Wilde (whose chief fault is, indeed, that in spite of his theories his style is not laboured and artistic but inspirational and indolent). Count Ilya Tolstoy, the son of the novelist, published a volume of reminiscences of his father last year, in which he gave some interesting particulars of his father's energetic struggle for perfection in writing:

When Anna Karenina began to come out in the Russki Vyestnik [he wrote], long galley-proofs were posted to my father, and he looked them through and corrected them. At first, the margins would be marked with the ordinary typographical signs, letters omitted, marks of punctuation, and so on; then individual words would be changed, and then whole sentences; erasures and additions would begin, till in the end the proof-sheet would be reduced to a mass of patches, quite black in places, and it was quite impossible to send it back as it stood because no one but my mother could make head or tail of the tangle of conventional signs, transpositions, and erasures.

My mother would sit up all night copying the whole thing out afresh.

In the morning there lay the pages on her table, neatly piled together, covered all over with her fine, clear handwriting, and everything ready, so that when "Lyovotchka" came down he could send the proof-sheets out by post.

My father would carry them off to his study to have "just one last look," and by the evening it was worse than before; the whole thing had been rewritten and messed up once more.

"Sonya, my dear, I am very sorry, but I've spoilt all your work again; I promise I won't do it any more," he would say, showing her the passages with a guilty air. "We'll send them off to-morrow without fail." But his to-morrow was put off day by day for weeks or months together.

"There's just one bit I want to look through again," my father would say; but he would get carried away and rewrite the whole thing afresh. There were even occasions when, after posting the Proofs, my father would remember some particular words next day and correct them by telegraph.

There, better than in a thousand generalizations, you see what the artistic conscience is. In a world in which authors, like solicitors, must live, it is, of course, seldom possible to take pains in this measure. Dostoevsky used to groan that his poverty left him no time or chance to write his best as Tolstoy and Turgenev could write theirs. But he at least laboured all that he could. Novel-writing has since his time become as painless as dentistry, and the result may be seen in a host of books that, while affecting to be fine literature, have no price except as merchandise.



XXII.—THE THEORY OF POETRY

Matthew Arnold once advised people who wanted to know what was good poetry not to trouble themselves with definitions of poetry, but to learn by heart passages, or even single lines, from the works of the great poets, and to apply these as touchstones. Certainly a book like Mr. Cowl's Theory of Poetry in England, which aims at giving us a representative selection of the theoretical things which were said in England about poetry between the time of Elizabeth and the time of Victoria, makes one wonder at the barrenness of men's thoughts about so fruitful a world as that of the poets. Mr. Cowl's book is not intended to be read as an anthology of fine things. Its value is not that of a book of golden thoughts. It is an ordered selection of documents chosen, not for their beauty, but simply for their use as milestones in the progress of English poetic theory. It is a work, not of literature, but of literary history; and students of literary history are under a deep debt of gratitude to the author for bringing together and arranging the documents of the subject in so convenient and lucid a form. The arrangement is under subjects, and chronological. There are forty-one pages on the theory of poetic creation, beginning with George Gascoigne and ending with Matthew Arnold. These are followed by a few pages of representative passages about poetry as an imitative art, the first of the authors quoted being Roger Ascham and the last F.W.H. Myers. The hook is divided into twelve sections of this kind, some of which have a tendency to overlap. Thus, in addition to the section on poetry as an imitative art, we have a section on imitation of nature, another on external nature, and another on imitation. Imitation, in the last of these, it is true, means for the most part imitation of the ancients, as in the sentence in which Thomas Rymer urged the seventeenth-century dramatists to imitate Attic tragedy even to the point of introducing the chorus.

Mr. Cowl's book is interesting, however, less on account of the sections and subsections into which it is divided than because of the manner in which it enables us to follow the flight of English poetry from the romanticism of the Elizabethans to the neo-classicism of the eighteenth century, and from this on to the romanticism of Wordsworth and Coleridge, and from this to a newer neo-classicism whose prophet was Matthew Arnold. There is not much of poetry captured in these cold-blooded criticisms, but still the shadow of the poetry of his time occasionally falls on the critic's formulae and aphorisms. How excellently Sir Philip Sidney expresses the truth that the poet does not imitate the world, but creates a world, in his observation that Nature's world "is brazen, the poets only deliver a golden!" This, however, is a fine saying rather than an interpretation. It has no importance as a contribution to the theory of poetry to compare with a passage like that so often quoted from Wordsworth's preface to Lyrical Ballads:

I have said that poetry is the spontaneous overflow of powerful feelings; it takes its origin from emotions recollected in tranquillity; the emotion is contemplated till, by a species of reaction, the tranquillity gradually disappears, and an emotion, kindred to that which was before the subject of contemplation, is gradually produced, and does itself actually exist in the mind.

As a theory of poetic creation this may not apply universally. But what a flood of light it throws on the creative genius of Wordsworth himself! How rich in psychological insight it is, for instance, compared with Dryden's comparable reference to the part played by the memory in poetry:

The composition of all poems is, or ought to be, of wit; and wit in the poet ... is no other than the faculty of imagination in the writer, which, like a nimble spaniel, beats over and ranges through the field of memory, till it springs the quarry it hunted after.

As a matter of fact, few of these generalizations carry one far. Ben Jonson revealed more of the secret of poetry when he said simply: "It utters somewhat above a mortal mouth." So did Edgar Allan Poe, when he said: "It is no mere appreciation of the beauty before us, but a wild effort to reach the beauty above." Coleridge, again, initiates us into the secrets of the poetic imagination when he speaks of it as something which—

combining many circumstances into one moment of consciousness, tends to produce that ultimate end of all human thought and human feeling, unity, and thereby the reduction of the spirit to its principle and fountain, which is alone truly one.

On the other hand, the most dreadful thing that was ever written about poetry was also written by Coleridge, and is repeated in Mr. Cowl's book:

How excellently the German Einbildungskraft expresses this prime and loftiest faculty, the power of coadunation, the faculty that forms the many into one—Ineins-bildung! Eisenoplasy, or esenoplastic power, is contradistinguished from fantasy, either catoptric or metoptric—repeating simply, or by transposition—and, again, involuntary [fantasy] as in dreams, or by an act of the will.

The meaning is simple enough: it is much the same as that of the preceding paragraph. But was there ever a passage written suggesting more forcibly how much easier it is to explain poetry by writing it than by writing about it?

Mr. Cowl's book makes it clear that fiercely as the critics may dispute about poetry, they are practically all agreed on at least one point—that it is an imitation. The schools have differed less over the question whether it is an imitation than over the question how, in a discussion on the nature of poetry, the word "imitation" must be qualified. Obviously, the poet must imitate something—either what he sees in nature, or what he sees in memory, or what he sees in other poets, or what he sees in his soul, or it may me, all together. There arise schools every now and then—classicists, Parnassians, realists, and so forth—who believe in imitation, but will not allow it to be a free imitation of things seen in the imaginative world. In the result their work is no true imitation of life. Pope's poetry is not as true an imitation of life as Shakespeare's. Nor is Zola's, for all its fidelity, as close an imitation of life as Victor Hugo's. Poetry, or prose either, without romance, without liberation, can never rise above the second order. The poet must be faithful not only to his subject, but to his soul. Poe defined art as the "reproduction of what the senses perceive in nature through the veil of the soul," and this, though like most definitions of art, incomplete, is true in so far as it reminds us that art at its greatest is the statement of a personal and ideal vision. That is why the reverence of rules in the arts is so dangerous. It puts the standards of poetry not in the hands of the poet, but in the hands of the grammarians. It is a Procrustes' bed which mutilates the poet's vision. Luckily, England has always been a rather lawless country, and we find even Pope insisting that "to judge ... of Shakespeare by Aristotle's rules is like trying a man by the laws of one country who acted under those of another." Dennis might cry: "Poetry is either an art or whimsy and fanaticism.... The great design of the arts is to restore the decays that happened to human nature by the fall, by restoring order." But, on the whole, the English poets and critics have realized the truth that it is not an order imposed from without, but an order imposed from within at which the poet must aim. He aims at bringing order into chaos, but that does not mean that he aims at bringing Aristotle into chaos. He is, in a sense, "beyond good and evil," so far as the orthodoxies of form are concerned. Coleridge put the matter in a nutshell when he remarked that the mistake of the formal critics who condemned Shakespeare as "a sort of African nature, rich in beautiful monsters," lay "in the confounding mechanical regularity with organic form." And he states the whole duty of poets as regards form in another sentence in the same lecture:

As it must not, so genius cannot, be lawless; for it is even this that constitutes its genius—the power of acting creatively under laws of its own origination.

Mr. Cowl enables us to follow, as in no other book we know, the endless quarrel between romance and the rules, between the spirit and the letter, among the English authorities on poetry. It is a quarrel which will obviously never be finally settled in any country. The mechanical theory is a necessary reaction against romance that has decayed into windiness, extravagance, and incoherence. It brings the poets back to literature again. The romantic theory, on the other hand, is necessary as a reminder that the poet must offer to the world, not a formula, but a vision. It brings the poets back to nature again. No one but a Dennis will hesitate an instant in deciding which of the theories is the more importantly and eternally true one.



XXIII.—THE CRITIC AS DESTROYER

It has been said often enough that all good criticism is praise. Pater boldly called one of his volumes of critical essays Appreciations. There are, of course, not a few brilliant instances of hostility in criticism. The best-known of these in English is Macaulay's essay on Robert Montgomery. In recent years we have witnessed the much more significant assault by Tolstoy upon almost the whole army of the authors of the civilized world from AEschylus down to Mallarme. What is Art? was unquestionably the most remarkable piece of sustained hostile criticism that was ever written. At the same time, it was less a denunciation of individual authors than an attack on the general tendencies of the literary art. Tolstoy quarrelled with Shakespeare not so much for being Shakespeare as for failing to write like the authors of the Gospels. Tolstoy would have made every book a Bible. He raged against men of letters because with them literature was a means not to more abundant life but to more abundant luxury. Like so many inexorable moralists, he was intolerant of all literature that did not serve as a sort of example of his own moral and social theories. That is why he was not a great critic, though he was immeasurably greater than a great critic. One would not turn to him for the perfect appreciation even of one of the authors he spared, like Hugo or Dickens. The good critic must in some way begin by accepting literature as it is, just as the good lyric poet must begin by accepting life as it is. He may be as full of revolutionary and reforming theories as he likes, but he must not allow any of these to come like a cloud between him and the sun, moon and stars of literature. The man who disparages the beauty of flowers and birds and love and laughter and courage will never be counted among the lyric poets; and the man who questions the beauty of the inhabited world the imaginative writers have made—a world as unreasonable in its loveliness as the world of nature—is not in the way of becoming a critic of literature.

Another argument which tells in favour of the theory that the best criticism is praise is the fact that almost all the memorable examples of critical folly have been denunciations. One remembers that Carlyle dismissed Herbert Spencer as a "never-ending ass." One remembers that Byron thought nothing of Keats—"Jack Ketch," as he called him. One remembers that the critics damned Wagner's operas as a new form of sin. One remembers that Ruskin denounced one of Whistler's nocturnes as a pot of paint flung in the face of the British public. In the world of science we have a thousand similar examples of new genius being hailed by the critics as folly and charlatanry. Only the other day a biographer of Lord Lister was reminding us how, at the British Association in 1869, Lister's antiseptic treatment was attacked as a "return to the dark ages of surgery," the "carbolic mania," and "a professional criminality." The history of science, art, music and literature is strewn with the wrecks of such hostile criticisms. It is an appalling spectacle for anyone interested in asserting the intelligence of the human race. So appalling is it, indeed, that most of us nowadays labour under such a terror of accidentally condemning something good that we have not the courage to condemn anything at all. We think of the way in which Browning was once taunted for his obscurity, and we cannot find it in our hearts to censure Mr. Doughty. We recall the ignorant attacks on Manet and Monet, and we will not risk an onslaught on the follies of Picasso and the worse-than-Picassos of contemporary art. We grow a monstrous and unhealthy plant of tolerance in our souls, and its branches drop colourless good words on the just and on the unjust—on everybody, indeed, except Miss Marie Corelli, Mr. Hall Caine, and a few others whom we know to be second-rate because they have such big circulations. This is really a disastrous state of affairs for literature and the other arts. If criticism is, generally speaking, praise, it is, more definitely, praise of the right things. Praise for the sake of praise is as great an evil as blame for the sake of blame. Indiscriminate praise, in so far as it is the result of distrust of one's own judgment or of laziness or of insincerity, is one of the deadly sins in criticism. It is also one of the deadly dull sins. Its effect is to make criticism ever more unreadable, and in the end even the publishers, who love silly sentences to quote about their bad books, will open their eyes to the futility of it. They will realize that, when once criticism has become unreal and unreadable, people will no more be bothered with it than they will with drinking lukewarm water. I mention the publisher in especial, because there is no doubt that it is with the idea of putting the publishers in a good, open-handed humour that so many papers and reviews have turned criticism into a kind of stagnant pond. Publishers, fortunately, are coming more and more to see that this kind of criticism is of no use to them. Reviews in such-and-such a paper, they will tell you, do not sell books. And the papers to which they refer in such cases are always papers in which praise is disgustingly served out to everybody, like spoonfuls of treacle-and-brimstone to a mob of schoolchildren.

Criticism, then, is praise, but it is praise of literature. There is all the difference in the world between that and the praise of what pretends to be literature. True criticism is a search for beauty and truth and an announcement of them. It does not care twopence whether the method of their revelation is new or old, academic or futuristic. It only asks that the revelation shall be genuine. It is concerned with form, because beauty and truth demand perfect expression. But it is a mere heresy in aesthetics to say that perfect expression is the whole of art that matters. It is the spirit that breaks through the form that is the main interest of criticism. Form, we know, has a permanence of its own: so much so that it has again and again been worshipped by the idolators of art as being in itself more enduring than the thing which it embodies. Robert Burns, by his genius for perfect statement, can give immortality to the joys of being drunk with whiskey as the average hymn-writer cannot give immortality to the joys of being drunk with the love of God. Style, then, does seem actually to be a form of life. The critic may not ignore it any more than he may exaggerate its place in the arts. As a matter of fact, he could not ignore it if he would, for style and spirit have a way of corresponding to one another like health and sunlight.

It is to combat the stylelessness of many contemporary writers that the destructive kind of criticism is just now most necessary. For, dangerous as the heresy of style was forty or fifty years ago, the newer heresy of sylelessness is more dangerous still. It has become the custom even of men who write well to be as ashamed of their style as a schoolboy is of being caught in an obvious piece of goodness. They keep silent about it as though it were a kind of powdering or painting. They do not realize that it is merely a form of ordinary truthfulness—the truthfulness of the word about the thought. They forget that one has no more right to misuse words than to beat one's wife. Someone has said that in the last analysis style is a moral quality. It is a sincerity, a refusal to bow the knee to the superficial, a passion for justice in language. Stylelessness, where it is not, like colour-blindness, an accident of nature, is for the most part merely an echo of the commercial man's world of hustle. It is like the rushing to and fro of motor-buses which save minutes with great loss of life. It is like the swift making of furniture with unseasoned wood. It is a kind of introduction of the quick-lunch system into literature. One cannot altogether acquit Mr. Masefield of a hasty stylelessness in some of those long poems which the world has been raving about in the last year or two. His line in The Everlasting Mercy:

And yet men ask, "Are barmaids chaste?"

is a masterpiece of inexpertness. And the couplet:

The Bosun turned: "I'll give you a thick ear! Do it? I didn't. Get to hell from here!"

is like a Sunday-school teacher's lame attempt to repeat a blasphemous story. Mr. Masefield, on the other hand, is, we always feel, wrestling with language. If he writes in a hurry, it is not because he is indifferent, but because his soul is full of something that he is eager to express. He does not gabble; he is, as it were, a man stammering out a vision. So vastly greater are his virtues than his faults as a poet, indeed, that the latter would only be worth the briefest mention if it were not for the danger of their infecting other writers who envy him his method but do not possess his conscience. One cannot contemplate with equanimity the prospect of a Masefield school of poetry with all Mr. Masefield's ineptitudes and none of his genius.

Criticism, however, it is to be feared, is a fight for a lost cause if it essays to prevent the founding of schools upon the faults of good writers. Criticism will never kill the copyist. Nothing but the end of the world can do that. Still, whatever the practical results of his work may be, it is the function of the critic to keep the standard of writing high—to insist that the authors shall write well, even if his own sentences are like torn strips of newspaper for commonness. He is the enemy of sloppiness in others—especially of that airy sloppiness which so often nowadays runs to four or five hundred pages in a novel. It was amazing to find with what airiness a promising writer like Mr. Compton Mackenzie gave us some years ago Sinister Street, a novel containing thousands of sentences that only seemed to be there because he had not thought it worth his while to leave them out, and thousands of others that seemed to be mere hurried attempts to express realities upon which he was unable to spend more time. Here is a writer who began literature with a sense of words, and who is declining into a mere sense of wordiness. It is simply another instance of the ridiculous rush of writing that is going on all about us—a rush to satisfy a public which demands quantity rather than quality in its books. I do not say that Mr. Mackenzie consciously wrote down to the public, but the atmosphere obviously affected him. Otherwise he would hardly have let his book go out into the world till he had rewritten it—till he had separated his necessary from his unnecessary sentences and given his conversations the tones of reality.

There is no need, however, for criticism to lash out indiscriminately at all hurried writing. There are a multitude of books turned out every year which make no claim to be literature—the "thrillers," for example, of Mr. Phillips Oppenheim and of that capable firm of feuilletonists, Coralie Stanton and Heath Hosken. I do not think literature stands to gain anything, even though all the critics in Europe were suddenly to assail this kind of writing. It is a frankly commercial affair, and we have no more right to demand style from those who live by it than from the authors of the weather reports in the newspapers. Often, one notices, when the golden youth, fresh from college and the reading of Shelley and Anatole France, commences literary critic, he begins damning the sensational novelists as though it were their business to write like Jane Austen. This is a mere waste of literary standards, which need only be applied to what pretends to be literature. That is why one is often impelled to attack really excellent writers, like Sir Arthur Quiller-Couch or Mr. Galsworthy, as one would never dream of attacking, say, Mr. William Le Queux. To attack Sir Arthur Quiller-Couch is, indeed, a form of appreciation, for the only just criticism that can be levelled against him is that his later work does not seem to be written with that singleness of imagination and that deliberate rightness of phrase which made Noughts and Crosses and The Ship of Stars books to be kept beyond the end of the year. If one attacks Mr. Galsworthy, again, it is usually because one admires his best work so whole-heartedly that one is not willing to accept from him anything but the best. One cannot, however, be content to see the author of The Man of Property dropping the platitudes and the false fancifulness of The Inn of Tranquillity. It is the false pretences in literature which criticism must seek to destroy. Recognizing Mr. Galsworthy's genius for the realistic representation of men and women, it must not be blinded by that genius to the essential second-rateness and sentimentality of much of his presentation of ideas. He is a man of genius in the black humility with which he confesses strength and weakness through the figures of men and women. He achieves too much of a pulpit complacency—therefore of condescendingness—therefore of falseness to the deep intimacy of good literature—when he begins to moralize about time and the universe. One finds the same complacency, the same condescendingness, in a far higher degree in the essays of Mr. A.C. Benson. Mr. Benson, I imagine, began writing with a considerable literary gift, but his later work seems to me to have little in it but a good man's pretentiousness. It has the air of going profoundly into the secrecies of love and joy and truth, but it contains hardly a sentence that would waken a ruffle on the surface of the shallowest spirit. It is not of the literature that awakens, indeed, but of the literature that puts to sleep, and that is always a danger unless it is properly labelled and recognizable. Sleeping-draughts may be useful to help a sick man through a bad night, but one does not recommend them as a cure for ordinary healthy thirst. Nor will Mr. Benson escape just criticism on the score of his manner of writing. He is an absolute master of the otiose word, the superfluous sentence. He pours out pages as easily as a bird sings, but, alas! it is a clockwork bird in this instance. He lacks the true innocent absorption in his task which makes happy writing and happy reading.

It is not always the authors, on the other hand, whose pretences it is the work of criticism to destroy. It is frequently the wild claims of the partisans of an author that must be put to the test. This sort of pretentiousness often happens during "booms," when some author is talked of as though he were the only man who had ever written well. How many of these booms have we had in recent years—booms of Wilde, of Synge, of Donne, of Dostoevsky! On the whole, no doubt, they do more good than harm. They create a vivid enthusiasm for literature that affects many people who might not otherwise know that to read a fine book is as exciting an experience as going to a horse-race. Hundreds of people would not have the courage to sit down to read a book like The Brothers Karamazov unless they were compelled to do so as a matter of fashionable duty. On the other hand, booms more than anything else make for false estimates. It seems impossible with many people to praise Dostoevsky without saying that he is greater than Tolstoy or Turgenev. Oscar Wilde enthusiasts, again, invite us to rejoice, not only over that pearl of triviality, The Importance of Being Earnest, but over a blaze of paste jewelry like Salome. Similarly, Donne worshippers are not content to ask us to praise Donne's gifts of fancy, analysis and idiosyncratic music. They insist that we shall also admit that he knew the human heart better than Shakespeare. It may be all we like sheep have gone astray in this kind of literary riot. And so long as the exaggeration of a good writer's genius is an honest personal affair, one resents it no more than one resents the large nose or the bandy legs of a friend. It is when men begin to exaggerate in herds—to repeat like a lesson learned the enthusiasm of others—that the boom becomes offensive. It is as if men who had not large noses were to begin to pretend that they had, or as if men whose legs were not bandy were to pretend that they were, for fashion's sake. Insincerity is the one entirely hideous artistic sin—whether in the creation or in the appreciation of art. The man who enjoys reading The Family Herald, and admits it, is nearer a true artistic sense than the man who is bored by Henry James and denies it: though, perhaps, hypocrisy is a kind of homage paid to art as well as to virtue. Still, the affectation of literary rapture offends like every other affectation. It was the chorus of imitative rapture over Synge a few years ago that helped most to bring about a speedy reaction against him. Synge was undoubtedly a man of fine genius—the genius of gloomy comedy and ironic tragedy. His mind delved for strangenesses in speech and imagination among people whom the new age had hardly touched, and his discoveries were sufficiently magnificent to make the eyes of any lover of language brighten. His work showed less of the mastery of life, however, than of the mastery of a theme. It was a curious by-world of literature, a little literature of death's-heads, and, therefore, no more to be mentioned with the work of the greatest than the stories of Villiers de l'Isle-Adam. Unfortunately, some disturbances in Dublin at the first production of The Playboy turned the play into a battle-cry, and the artists, headed by Mr. Yeats, used Synge to belabour the Philistinism of the mob. In the excitement of the fight they were soon talking about Synge as though Dublin had rejected a Shakespeare. Mr. Yeats even used the word "Homeric" about him—surely the most inappropriate word it would be possible to imagine. Before long Mr. Yeats's enthusiasm had spread to England, where people who ignored the real magic of Synge's work, as it is to be found in Riders to the Sea, In the Shadow of the Glen, and The Well of the Saints, went into ecstasies over the inferior Playboy. Such a boom meant not the appreciation of Synge but a glorification of his more negligible work. It was almost as if we were to boom Swinburne on the score of his later political poetry. Criticism makes for the destruction of such booms. I do not mean that the critic has not the right to fling about superlatives like any other man. Criticism, in one aspect, is the art of flinging about superlatives finely. But they must be personal superlatives, not boom superlatives. Even when they are showered on an author who is the just victim of a boom—and, on a reasonable estimate, at least fifty per cent of the booms have some justification—they are as unbeautiful as rotten apples unless they have this personal kind of honesty.

It may be thought that an attitude of criticism like this may easily sink into Pharisaism—a sort of "superior-person" aloofness from other people. And no doubt the critic, like other people, needs to beat his breast and pray, "God be merciful to me, a—critic." On the whole, however, the critic is far less of a professional faultfinder than is sometimes imagined. He is first of all a virtue-finder, a singer of praise. He is not concerned with getting rid of the dross except in so far as it hides the gold. In other words, the destructive side of criticism is purely a subsidiary affair. None of the best critics have been men of destructive minds. They are like gardeners whose business is more with the flowers than with the weeds. If I may change the metaphor, the whole truth about criticism is contained in the Eastern proverb which declares that "Love is the net of Truth." It is as a lover that the critic, like the lyric poet and the mystic, will be most excellently symbolized.



XXIV.—BOOK REVIEWING

I notice that in Mr. Seekers' Art and Craft of Letters series no volume on book-reviewing has yet been announced. A volume on criticism has been published, it is true, but book-reviewing is something different from criticism. It swings somewhere between criticism on the one hand and reporting on the other. When Mr. Arthur Bourchier a few years ago, in the course of a dispute about Mr. Walkley's criticisms, spoke of the dramatic critic as a dramatic reporter, he did a very insolent thing. But there was a certain reasonableness in his phrase. The critic on the Press is a news-gatherer as surely as the man who is sent to describe a public meeting or a strike. Whether he is asked to write a report on a play of Mr. Shaw's or an exhibition of etchings by Mr. Bone or a volume of short stories by Mr. Conrad or a speech by Mr. Asquith or a strike on the Clyde, his function is the same. It is primarily to give an account, a description, of what he has seen or heard or read. This may seem to many people—especially to critics—a degrading conception of a book-reviewer's work. But it is quite the contrary. A great deal of book-reviewing at the present time is dead matter. Book-reviews ought at least to be alive as news.

At present everybody is ready to write book-reviews. This is because nearly everybody believes that they are the easiest kind of thing to write. People who would shrink from offering to write poems or leading articles or descriptive sketches of football matches, have an idea that reviewing books is something with the capacity for which every man is born, as he is born with the capacity for talking prose. They think it is as easy as having opinions. It is simply making a few remarks at the end of a couple of hours spent with a book in an armchair. Many men and women—novelists, barristers, professors and others—review books in their spare time, as they look on this as work they can do when their brains are too tired to do anything which is of genuine importance. A great deal of book-reviewing is done contemptuously, as though to review books well were not as difficult as to do anything else well. This is perhaps due in some measure to the fact that, for the amount of hard work it involves, book-reviewing is one of the worst-paid branches of journalism. The hero of Mr. Beresford's new novel, The Invisible Event, makes an income of L250 a year as an outside reviewer, and it is by no means every outside reviewer who makes as much as that from reviewing alone. It is not that there is not an immense public which reads book-reviews. Mr. T.P. O'Connor showed an admirable journalistic instinct when twenty years or so ago he filled the front page of the Weekly Sun with a long book-review. The sale of the Times Literary Supplement, since it became a separate publication, is evidence that, for good or bad, many thousands of readers have acquired the habit of reading criticism of current literature.

But I do not think that the mediocre quality of most book-reviewing is due to low payment. It is a result, I believe, of a wrong conception of what a book-review should be. My own opinion is that a review should be, from one point of view, a portrait of a book. It should present the book instead of merely presenting remarks about the book. In reviewing, portraiture is more important than opinion. One has to get the reflexion of the book, and not a mere comment on it, down on paper. Obviously, one must not press this theory of portraiture too far. It is useful chiefly as a protest against the curse of comment. Many clever writers, when they come to write book-reviews, instead of portraying the book, waste their time in remarks to the effect that the book should never have been written, and so forth. That, in fact, is the usual attitude of clever reviewers when they begin. They are so horrified to find that Mr. William Le Queux does not write like Dostoevsky and that Mrs. Florence Barclay lacks the grandeur of AEschylus that they run amok among their contemporaries with something of the furious destructiveness of Don Quixote on his adventures. It is the noble intolerance of youth; but how unreasonable it is! Suppose a portrait-painter were suddenly to take his sitter by the throat on the ground that he had no right to exist. One would say to him that that was not his business: his business is to take the man's existence for granted, and to paint him until he becomes in a new sense alive. If he is worthless, paint his worthlessness, but do not merely comment on it. There is no reason why a portrait should be flattering, but it should be a portrait. It may be a portrait in the grand matter, or a portrait in caricature: if it expresses its subject honestly and delightfully, that is all we can ask of it. A critical portrait of a book by Mr. Le Queux may be amazingly alive: a censorious comment can only be dull. Mr. Hubert Bland was at one time an almost ideal portrait-painter of commonplace novels. He obviously liked them, as the caricaturist likes the people in the street. The novels themselves might not be readable, but Mr. Bland's reviews of them were. He could reveal their characteristics in a few strokes, which would tell you more of what you wanted to know about them than a whole dictionary of adjectives of praise and blame. One could tell at a glance whether the book had any literary value, whether it was worth turning to as a stimulant, whether it was even intelligent of its kind. One would not like to see Mr. Bland's method too slavishly adopted by reviewers: it was suitable only for portraying certain kinds of books. But it is worth recalling as the method of a man who, dealing with books that were for the most part insipid and worthless, made his reviews delightfully alive as well as admirably interpretative.

The comparison of a review to a portrait fixes attention on one essential quality of a book-review. A reviewer should never forget his responsibility to his subject. He must allow nothing to distract him from his main task of setting down the features of his book vividly and recognizably. One may say this even while admitting that the most delightful book-reviews of modern times—for the literary causeries of Anatole France may fairly be classified as book-reviews—were the revolt of an escaped angel against the limitations of a journalistic form. But Anatole France happens to be a man of genius, and genius is a justification of any method. In the hands of a pinchbeck Anatole France, how unendurable the review conceived as a causerie would become! Anatole France observes that "all books in general, and even the most admirable, seem to me infinitely less precious for what they contain than for what he who reads puts into them." That, in a sense, is true. But no reviewer ought to believe it. His duty is to his author: whatever he "puts into him" is a subsidiary matter. "The critic," says Anatole France again, "must imbue himself thoroughly with the idea that every book has as many different aspects as it has readers, and that a poem, like a landscape, is transformed in all the eyes that see it, in all the souls that conceive it." Here he gets nearer the idea of criticism as portraiture, and practically every critic of importance has been a portrait-painter. In this respect Saint-Beuve is at one with Macaulay, Pater with Matthew Arnold, Anatole France (occasionally) with Henry James. They may portray authors rather than books, artists rather than their work, but this only means that criticism at its highest is a study of the mind of the artist as reflected in his art.

Clearly, if the reviewer can paint the portrait of an author, he is achieving something better even than the portrait of a book. But what, at all costs, he must avoid doing is to substitute for a portrait of one kind or another the rag-bag of his own moral, political or religious opinions. It is one of the most difficult things in the world for anyone who happens to hold strong opinions not to make the mind of Shakespeare himself a pulpit from which to roar them at the world. Reviewers with theories about morality and religion can seldom be induced to come to the point of portraiture until they have enjoyed a preliminary half-column of self-explanation. In their eyes a review is a moral essay rather than an imaginative interpretation. In dissenting from this view, one is not pleading for a race of reviewers without moral or religious ideas, or even prepossessions. One is merely urging that in a review, as in a novel or a play, the moral should be seated at the heart instead of sprawling all over the surface. In the well-worn phrase it should be implicit, not explicit. Undoubtedly a rare critic of genius can make an interesting review-article out of a statement of his own moral and political ideas. But that only justifies the article as an essay, not as a review. To many reviewers—especially in the bright days of youth—it seems an immensely more important thing to write a good essay than a good review. And so it is, but not when a review is wanted. It is a far, far better thing to write a good essay about America than a good review of a book on America. But the one should not be substituted for the other. If one takes up a review of a book on America by Mr. Wells or Mr. Bennett, it is in ninety-nine cases out of a hundred in order to find out what the author thinks, not what the reviewer thinks. If the reviewer begins with a paragraph of general remarks about America—or, worse still, about some abstract thing like liberty—he is almost invariably wasting paper. I believe it is a sound rule to destroy all preliminary paragraphs of this kind. They are detestable in almost all writing, but most detestable of all in book-reviews, where it is important to plunge all at once into the middle of things. I say this, though there is an occasional book-reviewer whose preliminary paragraphs I would not miss for worlds. But one has even known book-reviewers who wrote delightful articles, though they made scarcely any reference to the books under review at all.

To my mind, nothing more clearly shows the general misconception of the purpose of a book-review than the attitude of the majority of journalists to the quotational review. It is the custom to despise the quotational review—to dismiss is as mere "gutting." As a consequence, it is generally very badly done. It is done as if under the impression that it does not matter what quotations one gives so long as one fills the space. One great paper lends support to this contemptuous attitude towards quotational criticism by refusing to pay its contributors for space taken up by quotations. A London evening newspaper was once guilty of the same folly. A reviewer on the staff of the latter confessed to me that to the present day he finds it impossible, without an effort, to make quotations in a review, because of the memory of those days when to quote was to add to one's poverty. Despised work is seldom done well, and it is not surprising that it is almost more seldom that one finds a quotational review well done than any other sort. Yet how critically illuminating a quotation may be! There are many books in regard to which quotation is the only criticism necessary. Books of memoirs and books of verse—the least artistic as well as the most artistic forms of literature—both lend themselves to it. To criticize verse without giving quotations is to leave one largely in ignorance of the quality of the verse. The selection of passages to quote is at least as fine a test of artistic judgment as any comment the critic can make. In regard to books of memoirs, gossip, and so forth, one does not ask for a test of delicate artistic judgment. Books of this kind should simply be rummaged for entertaining "news." To review them well is to make an anthology of (in a wide sense) amusing passages. There is no other way to portray them. And yet I have known a very brilliant reviewer take a book of gossip about the German Court and, instead of quoting any of the numerous things that would interest people, fill half a column with abuse of the way in which the book was written, of the inconsequence of the chapters, of the second-handedness of many of the anecdotes. Now, I do not object to any of these charges being brought. It is well that "made" books should not be palmed off on the public as literature. On the other hand, a mediocre book (from the point of view of literature or history) is no excuse for a mediocre review. No matter how mediocre a book is, if it is on a subject of great interest, it usually contains enough vital matter to make an exciting half-column. Many reviewers despise a bad book so heartily that, instead of squeezing every drop of interest out of it, as they ought to do, they refrain from squeezing a single drop of interest out of it. They are frequently people who suffer from anecdotophobia. "Scorn not the anecdote" is a motto that might be modestly hung up in the heart of every reviewer. After all, Montaigne did not scorn it, and there is no reason why the modern journalist should be ashamed of following so respectable an example. One can quite easily understand how the gluttony of many publishers for anecdotes has driven writers with a respect for their intellect into revolt. But let us not be unjust to the anecdote because it has been cheapened through no fault of its own. We may be sure of one thing. A review—a review, at any rate, of a book of memoirs or any similar kind of non-literary book—which contains an anecdote is better than a review which does not contain an anecdote. If an anecdotal review is bad, it is because it is badly done, not because it is anecdotal. This, one might imagine, is too obvious to require saying; but many men of brains go through life without ever being able to see it.

One of the chief virtues of the anecdote is that it brings the reviewer down from his generalizations to the individual instances. Generalizations mixed with instances make a fine sort of review, but to flow on for a column of generalizations without ever pausing to light them into life with instances, concrete examples, anecdotes, is to write not a book-review but a sermon. Of the two, the sermon is much the easier to write: it does not involve the trouble of constant reference to one's authorities. Perhaps, however, someone with practice in writing sermons will argue that the sermon without instances is as somniferous as the book-review with the same want. Whether that it so or not, the book-review is not, as a rule, the place for abstract argument. Not that one wants to shut out controversy. There is no pleasanter review to read than a controversial review. Even here, however, one demands portrait as well as argument. It is, in nine cases out of ten, waste of time to assail a theory when you can portray a man. It always seems to me to be hopelessly wrong for the reviewer of biographies, critical studies, or books of a similar kind, to allow his mind to wander from the main figure in the book to the discussion of some theory or other that has been incidentally put forward. Thus, in a review of a book on Stevenson, the important thing is to reconstruct the figure of Stevenson, the man and the artist. This is much more vitally interesting and relevant than theorizing on such questions as whether the writing of prose or of poetry is the more difficult art, or what are the essential characteristics of romance. These and many other questions may arise, and it is the proper task of the reviewer to discuss them, so long as their discussion is kept subordinate to the portraiture of the central figure. But they must not be allowed to push the leading character in the whole business right out of the review. If they are brought in at all, they must be brought in, like moral sentiments, inoffensively by the way.

In pleading that a review should be a portrait of a book to a vastly greater degree than it is a direct comment on the book, I am not pleading that it should be a mere bald summary. The summary kind of review is no more a portrait than is the Scotland Yard description of a man wanted by the police. Portraiture implies selection and a new emphasis. The synopsis of the plot of a novel is as far from being a good review as is a paragraph of general comment on it. The review must justify itself, not as a reflection of dead bones, but by a new life of its own.

Further, I am not pleading for the suppression of comment and, if need be, condemnation. But either to praise or condemn without instances is dull. Neither the one thing nor the other is the chief thing in the review. They are the crown of the review, but not its life. There are many critics to whom condemnation of books they do not like seems the chief end of man. They regard themselves as engaged upon a holy war against the Devil and his works. Horace complained that it was only poets who were not allowed to be mediocre. The modern critic—I should say the modern critic of the censorious kind, not the critic who looks on it as his duty to puff out meaningless superlatives over every book that appears—will not allow any author to be mediocre. The war against mediocrity is a necessary war, but I cannot help thinking that mediocrity is more likely to yield to humour than to contemptuous abuse. Apart from this, it is the reviewer's part to maintain high standards for work that aims at being literature, rather than to career about, like a destroying angel, among books that have no such aim. Criticism, Anatole France has said, is the record of the soul's adventures among masterpieces. Reviewing, alas! is for the most part the record of the soul's adventures among books that are the reverse of masterpieces. What, then, are his standards to be? Well, a man must judge linen as linen, cotton as cotton, and shoddy as shoddy. It is ridiculous to denounce any of them for not being silk. To do so is not to apply high standards so much as to apply wrong standards. One has no right as a reviewer to judge a book by any standard save that which the author aims at reaching. As a private reader, one has the right to say of a novel by Mr. Joseph Hocking, for instance: "This is not literature. This is not realism. This does not interest me. This is awful." I do not say that these sentences can be fairly used of any of Mr. Hocking's novels. I merely take him as an example of a popular novelist who would be bound to be condemned if judged by comparison with Flaubert or Meredith or even Mr. Galsworthy. But the reviewer is not asked to state whether he finds Mr. Hocking readable so much as to state the kind of readableness at which Mr. Hocking aims and the measure of his success in achieving it. It is the reviewer's business to discover the quality of a book rather than to keep announcing that the quality does not appeal to him. Not that he need conceal the fact that it has failed to appeal to him, but he should remember that this is a comparatively irrelevant matter. He may make it as clear as day—indeed, he ought to make it as clear as day, if it is his opinion—that he regards the novels of Charles Garvice as shoddy, but he ought also to make it clear whether they are the kind of shoddy that serves its purpose.

Is this to lower literary standards? I do not think so, for, in cases of this kind, one is not judging literature, but popular books. Those to whom popular books are anathema have a temperament which will always find it difficult to fall in with the limitations of the work of a general reviewer. The curious thing is that this intolerance of easy writing is most generally found among those who are most opposed to intolerance in the sphere of morals. It is as though they had escaped from one sort of Puritanism into another. Personally, I do not see why, if we should be tolerant of the breach of a moral commandment, we should not be equally tolerant of the breach of a literary commandment. We should gently scan, not only our brother man, but our brother author. The aesthete of to-day, however, will look kindly on adultery, but show all the harshness of a Pilgrim Father in his condemnation of a split infinitive. I cannot see the logic of this. If irregular and commonplace people have the right to exist, surely irregular and commonplace books have a right to exist by their side.

The reviewer, however, is often led into a false attitude to a book, not by its bad quality, but by some irrelevant quality—some underlying moral or political idea. He denounces a novel the moral ideas of which offend him, without giving sufficient consideration to the success or failure of the novelist in the effort to make his characters live. Similarly, he praises a novel with the moral ideas of which he agrees, without reflecting that perhaps it is as a tract rather than as a work of art that it has given him pleasure. Both the praise and blame which have been heaped upon Mr. Kipling are largely due to appreciation or dislike of his politics. The Imperialist finds his heart beating faster as he reads The English Flag, and he praises Mr. Kipling as an artist when it is really Mr. Kipling as a propagandist who has moved him. The anti-Imperialist, on the other hand, is often led by detestation of Mr. Kipling's politics to deny even the palpable fact that Mr. Kipling is a very brilliant short-story teller. It is for the reviewer to raise himself above such prejudices and to discover what are Mr. Kipling's ideas apart from his art, and what is his art apart from his ideas.