Impressions and Comments

February 10.—A French soprano, and it is the first time she has sung on an English platform. She walks on slowly and stands statuesquely motionless while the preliminary bars are being played. One notes her elegant Parisian costume, clinging and very low-cut, every detail of her appearance carefully thought out, constituting a harmony in itself, though not perhaps a harmony with this negligent Sunday afternoon environment in which the singer finds herself. Her voice is finely trained and under complete control, she enters into the spirit of the operatic scene she sings, dramatically, yet with restraint, with modulated movements, now of her arms, now of her whole supple body. In her voice, as in her body, there is always a reserve of energy, a dignified self-respect; there is never any self-abandonment. She has sung first in French, now she comes on in an Italian air, and afterwards is not too coyly reticent in taking an encore which is in English, to a piano accompaniment, and when that is over she hastens to bring the accompanist by the hand to her side before the audience, and bows, sweetly and graciously, with a gesture of the whole body, yet again with a certain reserve, not, as one may see some great singers, symbolically clasping her arms round the public and kissing it with humble gratitude. She is a complete success with her audience.

Yet she is really, one divines, a fairly commonplace person. And she is not beautiful. And even her voice has no marvellous original quality. She has on her side a certain quality of nervous texture to mould artistically, but that is not a personal possession but merely a quality of her race. She has laboriously wrought this ductile nervous tissue to her own ends. By force of long training, discipline, art, she has made herself what she desired to be. She has become all that she had in her to be. She has given to the world all that the world has any right to ask of her.

That is all. But this training and this discipline, the ability to be oneself and to impart graciously to others the utmost that they have any right to demand—is not that the whole Art of Living and the entire Code of Morality?

February 15.—"There is no Excellent Beauty that hath not some Strangeness in the Proportion." That saying of Bacon's—one of the profoundest of human utterances—is significant not only for all life but for all art. In the sphere of literature, for instance, it makes impossible the use of counters.

The counter or the cliché—no doubt it is better known for what it is to good French writers—is the word or the phrase which has lost the original contour of its mintage and become a mere featureless coin, having still, as it were, its metallic meaning but no longer its fresh beauty and expressiveness. The young novelist whose hero "wends his way," and the journalist for whom a party of fifteen persons may be "literally decimated," are both adepts in the use of the counter. They use ancient worn words, such as leap first into the mind, words which are too effaced to be beautiful, and sometimes too effaced to be accurate. They are just counters for careless writers to pass on to careless readers, and not always reliable as counters.

We are all of us using these counters; they are convenient for the ordinary purposes of life, whenever the search for beauty and rarity and expressiveness may seem uncalled for. Even the master of style uses them unquestioned, so long as he uses them consciously, deliberately, of set purpose, with a sense of their just value for his purpose. When they are used, as sometimes happens, heedlessly and helplessly, by writers who are dealing with beautiful and expressive things, they become jarring vulgarisms which set the teeth on edge. Even a poet of real inspiration, like Francis Thompson, may seek to carry, "hiddenly," as he would express it, beneath the cloak of his rapture, all sorts of absurd archaisms, awkwardly conventional inversions, hideous neologisms like false antiques, all mere counters. A born writer with a personal instinct for expression, like Arthur Symons, is not apt to resort to the use of counters, even when he is seemingly careless; a carefully trained artist in the use of words, like Stevenson, evidently rejects counters immediately; the man who is not a writer, born or made, sometimes uses nothing but counters.

A casual acquaintance once presented to me an epic he had written in rhymed couplets, extending to many cantos. He was a man of bright and vigorous mind, but no poet. So when he set himself to write verse it is clear that he instinctively tested every word or phrase, and rejected those that failed to sound smooth, familiar, "poetic," to his reminiscent ear. The result is that the whole of his book is made up of counters, and every epithet is studiously obvious. The hero is "dauntless," and his "steed" is "noble," and the sky at night is a "spangled vault," and "spicy perfumes load the balmy air." It is thirty years since that epic was placed in my hands, and I have often since had occasion to think that it might profitably be used by any teacher of English literature as a text for an ever needed lesson on the counter. "There is no Excellent Beauty that hath not some Strangeness in the Proportion." Or, as Aristotle had said long before, there must be "a certain admixture of unfamiliarity," a continual slight novelty.

That is the Law of Beauty in Art because it is the Law of Morality in Life. Our acts so easily become defaced and conventionalised, mere uniform counters that have been used a thousand times before and rarely with any special applicability—often, indeed, a flagrant inapplicability—to the case in hand. The demand upon us in Life is to fling away counters, to react vitally to the vital circumstances of the situation. All the teachers of Excellent Beauty in the Moral Life bear witness to the truth of Bacon's saying. Look at the Sermon on the Mount: no doubt about the "Strangeness in the Proportion" there! Socrates and Jesus, unlike as they were, so far as we are able to discern, were yet both marked by the same horror of counters. Sooner than employ them they would die. And indeed, if the Moral Life could be reduced to the simplicity of a slot-machine, it would still be necessary to put real pennies in.

February 23.—Some time ago a navvy working in Sussex came upon a round object like a cocoa-nut which he flung carelessly out of the way. It would soon have disappeared for ever. But by an almost miraculous chance a man of science passed that way and secured the object, easily discernible as a portion of a human skull. Now that, with all that appertains to it, the fragment has been investigated, the Sussex navvy's unconscious find is revealed as perhaps the most precious and interesting thing that has ever been discovered in the earth, the earliest Charter in the History of Man.

Whenever I read of the chance discovery of fossils or human remains, of buried cities in Yucatan or Roman pavements beneath Gloucestershire meadows, or beautiful statues fished out of the Tiber, or mediaeval treasures dug from below old castles, it grows an ever greater wonder to me that no one has yet proposed a systematic exploration of the whole earth beneath our feet. Here is this earth, a marvellous onion, a series of encapsuled worlds, each successive foliation preserving the intimate secrets of its own irrecoverable life. And Man the Baby, neglecting the wonderful Earth he crawls on, has cried for the barren Moon! All science has begun with the stars, and Early Man seemed to himself merely the by-play of a great cosmic process. God was first, and Man who had created Him—out of less than dust—was nowhere. Even in mediaeval days we knew much more about Heaven and Hell than about Earth. The Earth comes last into man's view,—even after Heaven and Hell and Purgatory,—but it will surely be a puzzle for our successors that after a million years, even in our present little era, we had still not begun to scratch up systematically the soil we stand on and could scarcely so much as uncover Pompeii. For though the under-world is not all a buried Pompeii, it is a vast treasure-house. One cannot so much as put a spade into the garden-mould of one's cottage-garden without now and then finding ancient coins and shards of strange pottery; and for all that you know, the clue to some mystery that has puzzled mankind for ages may at this moment lie a few inches below your feet.

It would be the task of an International Exfodiation Commission to dig up the whole earth systematically, leaving no inch of it untouched except on definitely determined grounds, the depth explored in each region being duly determined by experts. One might make a beginning with the banks of the Nile where the task is comparatively easy, and Nature has packed such fragile treasures in such antiseptic sand. Italy with its soil laden with marvellous things could be investigated at the same time, with all the shores of the Mediterranean. The work would take many centuries to complete and would cost vast sums of money. But when the nations are no longer engaged in the task of building warships which are obsolete a few weeks after they are launched, if not before, how vast a sum of money will be saved! The money which is wasted on the armies and navies of Europe alone during a single century would furnish a very respectable credit for the International Exfodiation Commission to begin work with. At the same time the men now employed in laboriously learning the trade of war, which they are seldom or never called upon to exercise, could be given something useful to do. In the meanwhile Exfodiation must wait until what an old English writer called "the essential oil of democracy" is poured over the stormy waves of human society. You doubt whether that oil will calm the waves? But if your essential oil of democracy fails to possess that elementary property of oil it is hardly worth while to manufacture it.

Once achieved, whenever or however it is achieved, the task will be achieved for ever. It would be the greatest task man has ever attempted, and the most inspiring. He would for the first time become fully conscious of himself. He would know all that he once was, and all that he has ever accomplished so far as its record survives. He would read clearly in the earth for the first time the title-deeds that make him the owner of the world. All that is involved is Exfodiation.

I call this process Exfodiation, because if our descendants happen to be at all like us they would much rather Exfodiate than Dig. As for us, we dare not so much as call our bodily organs and functions by their beautifully common names, and to Dig we are even more ashamed than to Beg.

March 3.—Some one was telling me yesterday how lately in Wales he stood in a wood by a little stream that ran swiftly over the stones, babbling and chattering—the poets have wisely said—as children babble and chatter. "It is certainly the stream," he said to himself; "no, it must be children; no, it is the stream." And then a band of careless children, whose voices had mingled with the brook's voice, emerged from amidst the wood.

Children are more than murmuring streams, and women are more than fragrant flowers, and men are more than walking trees. But on one side they are all part of the vision and music of Nature, not merely the creators of pictures and melodies, but even yet more fundamentally themselves the music and the vision. We cannot too often remember that not only is the art of man an art that Nature makes, but that Man himself is Nature. Accordingly as we cherish that faith, and seek to live by it, we vindicate our right to the Earth, and preserve our sane and vital relations to the Earth's life. The poets love to see human emotions in the procession of cosmic phenomena. But we have also to see the force of the sun and the dust of the earth in the dance of the blood through the veins of Man.

Civilisation and Morals may seem to hold us apart from Nature. Yet the world has, even literally, been set in our hearts. We are of the Stuff of the Universe. In comparison with that fact Morals and Civilisation sink into Nothingness.

March 7.—So fine a critic of art as Remy de Gourmont finds it difficult, to his own regret, to admire Shakespeare on the stage, at all events in France in French translations. This is not, he says, what in France is counted great dramatic art; there is no beginning and there is no real end, except such as may be due to the slaughter of the characters; throughout it is possible to interpolate scenes or to subtract scenes. He is referring more especially to Macbeth.

It cannot be denied that there is truth in this plaint. In France, from a French standpoint,—or, for the matter of that, from a Greek standpoint,—Shakespeare must always be a barbarian. It is the same feeling—though not indeed in so great a degree—that one experiences when one looks at the picturesque disorder and irregularity of English Gothic churches from the standpoint of the severely ordered majesty of Chartres, or even of Amiens, which yet has so much about it that recalls its neighbourhood to England. From the right standpoint, however, English Gothic architecture is full of charm, and even of art. In the same way I cannot at all admit that Shakespeare is unsuited for the stage. One has only to remember that it is the Romantic not the Classic stage. It is the function of the Shakespearian drama, and of the whole school of which Shakespeare is the supreme representative (I put aside Marlowe who died in the making of a greater classic tradition), to evoke a variegated vision of the tragi-comedy of life in its height and its depth, its freedom, and its wide horizon. This drama has for the most part little to do with the operation of the Fate which works itself out when a man's soul is in the stern clutch of Necessity. We are far here from Euripides and from Ibsen. Life is always a pageant here, a tragi-comedy, which may lean sometimes more to comedy, and sometimes more to tragedy, but has in it always, even in Lear, an atmosphere of enlarging and exhilarating gaiety.

Shakespeare is for the stage. But what stage? We were cut off for ever from the Shakesperian tradition in the very generation after Shakespeare died, and have not acquired a sound new tradition even yet. The device of substituting drapery for scenery and relying exclusively on the gorgeous flow of words for decorative purposes fails to satisfy us, and we fall back on the foolish trick of submerging Shakespeare in upholstery and limelight.

It seems to me that we may discern the beginning of a more rational tradition in Granville Barker's staging of Twelfth Night at the Savoy. There is something here of the romantic suggestion and the easy freedom which are of the essence of the Shakesperian drama. The creamy walls, possibly an approximation to the courtyard-like theatre of the Elizabethans, are a perfect background for the play of brilliant figures; the light curtains furnish precisely the desired suggestion of scenery; and when at last all the figures wander up the stairway in the background as the Fool sings his inconsequent song, "With hey ho the wind and the rain," the whole gracious dream melts away deliriously, as it seemed to Prospero, and surely to Shakespeare himself, the dream of life in the end melts away in the wind or the rain of the grave.

Thus conceived, the Shakesperian drama has surely as good a right to exist on the stage as the drama of Molière. There cannot be the same perfection of finish and detail, for this is only an experiment, and there is inevitably a total difference of method. Yet, as thus presented, Twelfth Night lingers in my mind with Le Bourgeois Gentilhomme as presented at the Comedie Française, so presented that, by force of tradition wrought with faultless art, a play becomes an embodied symphony, a visible manifestation of gracious music.

March 13.—I passed in the village street the exotic figure of a fat man in a flat cap and a dark blue costume, with very wide baggy trousers down to the ground. He was reading a newspaper as he walked with an easy slouch. His fat shaven face was large and round and wrinkled, yet not flabby. Altogether there was something irresistibly Chinese about him. Strange that this curious figure should be the typical English sailor, the legendary Hero of the British People, and the person on whose existence that of the English nation is held to depend.

March 16.—Two feminine idealists. I read of an English suffragette trying to address a meeting and pelted with tomatoes by a crowd grown weary of suffragette outrages. And shortly after I read of a young German dancer in a small Paris theatre who in the course of her dance is for a few moments absolutely naked, whereupon the Chief of Police sends for her and draws up a charge of "outrage aux moeurs." To a journalist she expresses her indignation at this insult to her art: "Let there be no mistake; when I remove my chemise to come on the stage it is in order to bare my soul." Not quite a wise thing to say to a journalist, but it is in effect what the suffragette also says, and is rewarded with rotten tomatoes as her sister with a procès-verbal.

One sees the whole-hearted enthusiasm of both the suffragette and the dancer. Unwise, no doubt, unable to discern the perspective of life, or to measure the inevitable social reactions of their time. Yet idealists, even martyrs, for Art or for Justice, exposed in the arena of the world, as the Perpetuas and Blandinas of old were exposed out of love for Jesus, all moved by the Spirit of Life, though, as the ages pass, the Excuses for Life differ. Many Masks, but one Face and one Arena.

For the Mob, huddled like sheep around this Arena of Life, and with no vital instinct to play therein any part of their own, it is not for these to cast contumely. Let them be well content that for a brief moment it is theirs to gaze at the Spectacle of Divine Gaiety and then be thrust into outer Darkness.

March 17.—Yet, when one thinks of it, why should the mob in the galleries not hiss, when they so please, the spectacle they were not made to take part in? They are what they are born to be and what circumstances have made them, the legitimate outcome of your Random Procreation, and your Compulsory Education, your Regulations and By-laws, spread thick over every inch of Land and Sea and Air. And if they still throw rotten tomatoes and draw up charge sheets in police stations, why should they not enjoy their brief moment of Living Action, and be Damned?

We may even go a step further. It has to be remembered that the Actors of Life, interesting as they are, exist for the audience, and not the audience for the Actors. The Actors are the abnormal and exceptional people, born out of due time, at variance with the environment; that is why they are Actors. This vast inert mass of people, with no definite individualities of their own, they are normal and healthy Humanity, born to consume the Earth's fruits, even when these fruits happen to be dancers and suffragettes. It is thus that harmony is established between Actors and Spectators; neither could exist without the other. Both are needed in any Cosmic Arena.

March 18.—I always recall with a certain surprise how many years ago a fine critic who is also a fine writer told me he had no admiration for Addison, and even seemed to feel a certain disdain. This attitude caused me no resentment, for Addison makes no personal appeal to me, and I experience no great interest in the things he writes about. I am content to read a page of him in bed, and therewith peacefully fall asleep.

Yet surely Addison, and still more Steele, the authors of the Spectator and the Tatler, represent the high-water mark of English Speech. The mere rubbish left by the tide, if you like, for I am not asserting that the position of Addison and of Steele is necessarily the sole result of individual desert. They mark a special moment in the vital growth of language, if only by revealing the Charm of Triviality, and they stood among a crowd—Defoe, Temple, Swift, and the rest—who at various points surpassed them. A magnificent growth had preceded them. The superb and glowing weight of Bacon had become the tumultuous splendour of Milton, which subsided into the unconscious purity of Bunyan, the delicate simplicity of Cowley, and the muscular orderliness of Dryden. Every necessary quality of prose had been separately conquered. An instrument had been created that contained all the stops, and might be used not only for the deepest things of life, but equally for the lightest. And then, suddenly, the whole English world began to use words beautifully, and not only so, but to spell, to punctuate, to use their capital letters with corresponding beauty. So it was at the end of the seventeenth century and during the first quarter of the eighteenth. Addison and Steele stand for that epoch.

Then the tide began to ebb. That fine equilibrium of all the elements of speech could not be maintained indefinitely. Its poise and equability began to grow trivial, its exalted familiarity to become mere vulgarity. So violent reactions became necessary. Johnson and Johnsonese swept heavily over the retreating tide and killed what natural grace and vivacity might have been left in Goldsmith or in Graves. But even had there been no Johnson the reaction was inevitable. Every great writer began to be an isolated grandee who lost the art of familiarity, for he had no one to be familiar with. Consider Gibbon, in his own domain supreme, but the magnificent fall of his cadences, however fit for his subject, was fit for no other; and look at Landor, the last great writer of English, though even he never quite scoured off the lingering dross of Johnsonese, and at the best has the air of a giant conversing with pigmies.

Then we come to the nineteenth century, where we find writing that is bad, indifferent, good, rarely perfect save now and again for a brief moment, as in Lamb, who incarnated again the old familiar touch on great things and little things alike, and into that was only driven, likely enough, by the scourge of madness. Then there was Pater, who was exquisite, even a magician, yet scarcely great. And there was Stevenson,—prototype of a vast band of accomplished writers of to-day,—the hollow image of a great writer, a man who, having laboriously taught himself to write after the best copybook models, found that he had nothing to say and duly said it at length. It was a state of things highly pleasing to the mob. For they said one to another: Look, here is a man who writes beautifully, evidently a Great Writer; and there is nothing inside him but sawdust, just like you and me. For the most part good writing in the nineteenth century was self-conscious writing, which cannot be beautiful. Is a woman gazing into her mirror beautiful?

Our writers waver between vulgarity on the one hand, artificiality or eccentricity on the other. It is an alternation of evils. The best writing must always possess both Dignity and Familiarity, otherwise it can never touch at once the high things and the low things of life, or appeal simply to the complete human person. That is well illustrated by Cervantes, who thereby becomes, for all his carelessness, one of the supremely great writers. There, again, is Brantôme, not a supremely great writer, or even a writer who set out to be great. But he has in him the roots of great style. He possesses in an incomparable degree this High Familiarity. His voice is so exquisitely pitched that he can describe with equal simplicity and charm the secrets of monarchs' hearts or the intimate peculiarities of maids of honour. He knows that, as a fine critic has said, everything is serious and at the same time frivolous. He makes us feel that the ambitions of monarchs may be frivolous, and the intimate secrets of maids of honour of serious interest.

But where is our great writer to-day, and how can we apply this test to him? If he deals frivolously with the King off he goes to prison, and if he deals seriously with so much as a chambermaid's physical secrets off he goes to prison again, only on a different pretext. And in either case we all cry: Serve him right!

It ought to be a satisfaction to us to feel that we could not well sink lower. There is nothing left for us but to rise. The tide turns at low water as well as at high.

March 19.—"Behold a Republic," once eloquently exclaimed Mr. Bryan, now Secretary of State of the United States, "solving the problem of civilisation, hastening the coming of Universal Brotherhood, a Republic which gives light and inspiration to those who sit in darkness … a Republic gradually but surely becoming the supreme moral factor in the world's progress!"