Platform Monologues - T. G. Tucker

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Dante, Chaucer, Shakespeare, Molière; to Goethe, Shelley, Victor Hugo, Carlyle, in spite of all their manifest differences in subject, and style, in ideas and ideals, in range of thought and knowledge? When we have got behind all the varying and often contradictory criticism of their several epochs; when we have stripped away the characteristics which mark a special era; what is there essentially and everlastingly good—in the true sense "classic"—in virtue of which these particular writers renew for themselves with every generation the suffrages of understanding humanity? If there is a "survival of the fittest" anywhere, it is assuredly in art, and especially in the art of literature. Seeing then that writer is so unlike to writer, both in what he says and the way in which he says it, what is that cardinal literary virtue, that quintessential x, in virtue of which both alike are masters in their craft?

      The answer is very elusive. Let us seek it, in the Socratic spirit, together.

      But first let me remind you that in order to find the answer, the seeker must possess both literary cultivation and also breadth of mind. Unless we have read widely in literature of many sorts and kinds; unless we have developed a generous catholicity of taste and appreciation, a many-sidedness of sympathy and interest; unless we have corrected our natural idiosyncrasies by what Matthew Arnold, after Goethe, calls a "harmonious expansion of all our powers," we cannot see clearly; we cannot distinguish between the impressions which we derive from literary power and art, and the impressions which we derive from something else to which we happen to be partial, but which is quite irrelevant to the question. Any one who belongs to a particular "school," whether of style or thought; any one who approaches literature with a spirit overweighted by political bias, scientific bias, or religious bias, is disqualified. He cannot hope to stand equally away from, or equally near to, Homer, Dante, Shakespeare and Goethe, and, after setting aside their elements of disagreement, distinguish and admire that which is definitely and for ever admirable in their creations. Do we lack sympathy with the tragic feeling? Do we shrink from it? Then we can be no judges of tragic art, of King Lear or the Œdipus. Have we no sense of humour, or only a gross and vulgar sense of humour? Then we can be no judges of the writings of Cervantes or of Sterne. Are we incapable of ardent idealism? Then we cannot be just to Shelley. Is a capacity for profound reverence and adoration not ours? Then we must not claim to say the last word on Dante. The uncongenial subject prevents us from feeling with the writer, and we therefore fancy a defect of literary power or charm in him, while the defect is all the time in ourselves. We will, for the moment, suppose ourselves to be the ideal critics. And let us first see what the supreme literary gift is not.

      We may admit that, in all literature which the world will not willingly let die, there must be expressed something worth expressing. The matter must be, in some way, of interest. But it appears to signify little how it interests. It may be enlightening, elevating, or inspiriting: it may be profoundly touching: it may be of a fine or gracious sentiment or fancy: it may be startling: it may be simply entertaining. Some people, perhaps, remembering certain French and other fiction, would say that it may even be deliberately wicked. That I do not believe. On the contrary, it is much to the credit of a world which is declared to be so rotten with original sin, that deliberately wicked writing finds so little lasting favour with it. It does gladly let such writing die, however well written. Interest fails, and admiration of the literary skill is speedily swallowed up in disgust. Moreover it is seldom that the true possessor of the supreme literary gift turns it to base ends.

      Consummate literature, we have admitted, must be interesting. It would be truer to say that the possessor of the supreme literary gift will make his matter interest us, however light or serious, however literal or imaginative, it may be. But, when once of interest, the matter may be anything you will.

      The supreme literary gift, for example, does not imply profundity or originality of thought. Homer and Chaucer are not deep thinkers, nor is Herodotus or Virgil, Burns, Keats, or Tennyson. There need be nothing philosophically epoch-making about a literary creation which is destined to be immortal. Nor yet does the supreme literary gift necessarily imply extraordinary depth of emotion. Of the writers just named Burns and Keats perhaps have this capacity, but the rest—including Tennyson—reveal little of it. We do not find burning passion to be a distinct feature in Plato, in Milton, in Goethe, or in Matthew Arnold, while it is emphatic in Sappho, in Byron, and in Shelley. Again, the supreme literary gift does not imply any special expression of truth or instruction, moral, religious or other. Homer and Dante cannot both be right. If Homer is right, then Dante is lamentably wrong; and if Dante is right, Goethe is unforgivably wrong. Wordsworth cannot be harmonized with Shelley. Milton was a Puritan, Keats a neo-pagan. In the domain of literal and historical truth what becomes of Gulliver's Travels, or Scott's novels, or, for the matter of that, Paradise Lost?

      All this is self-evident. Yet, if we do not ask our superlative writers to be heaven-sent teachers, to be prophets, to be discoverers, what do we ask of them? Is it to write in a particular style, in a given lucid style, a given figurative style, or a given dignified style? Nay, it is only very mediocre writers who could obey such precepts. Every supreme writer has his own style, inalienable and inimitable, which is as much a part of him as his own soul, the look in his eyes, or his tones of voice. Bethink yourselves of Carlyle, how his abrupt, crabbed, but withal sinewy and picturesque, prose compares with the pure crystalline sentences of Cardinal Newman, and how these again compare with the quaintly and pathetically humorous chat, the idealized talk of Charles Lamb. Think how easy it is to recognize a line of Shakespeare, of Milton, or of Wordsworth, almost by the ear; how audibly they are stamped with the character of their creator. There are, in fact, exactly as many styles as there are superlative writers. Indeed this individuality of style is the outward and visible sign of their inward and spiritual literary gift, which is the gift to express—oneself.

      Then what does the superlative writer do? The fact is that literature in the proper sense is an art, as much an art as painting or sculpture or music. The supreme masters in literature are artists, and the consensus of the world, though unconsciously, comes to judge them simply as such—not as thinkers or teachers, sages or prophets. They are artists.

      And what is the province of art? After all the definitions and discussions are exhausted, we are, I believe, brought down to one solid answer, the answer of Goethe, "art is only the giving of shape and form." That is to say, the object of art, whether in words or colours or shapes or sounds, is simply to give expression to a conception, to a thought, a feeling, an imagined picture which exists in the mind of the artist. His aim is to communicate it truly, wholly, perfectly to the minds of his fellow men, by one of the only two possible channels. By means of art mind can communicate itself to mind either through the eyes or through the ears; by spoken words and music through the ears, by painting and sculpture and written words through the eyes.

      I need not dwell upon the thought what a wonderful thing this communication is, whereby the pictures and feelings existing in one brain are flashed upon another brain. Nor need I elaborate the point that this communication is rarely absolute, rarely even adequate. To make people understand, even those who know us best, how difficult that is!

      The Greek sculptor Praxiteles conceives a human form of perfect beauty, posed in an attitude of perfect grace, wearing an expression of perfect charm and serenity. It exists but as a picture in his brain; but he takes marble and hews it and chisels it till there stands visible and unmistakable before us his very conception. He has given body and form to his imagination. Perfect artist as he is, he communicates with absolute exactness his mental picture to all the world of them who behold his work.

      The Italian painter Raphael conceives a woman of infinite loveliness and purity and tenderness to represent the mother of Christ. How are we to be sharers in that conception? He takes brushes and paint, and there grows upon his canvas the Sistine Madonna, that picture of such mystic potency, which to see at Dresden is never to forget. He stamps upon our minds the very image and the very feeling which were upon his own.

      The great musician hears imaginary sounds and harmonies within his brain, proceeding from or accompanying emotions of divers kinds. He forthwith, by arrangements and combinations of musical notes, their times and qualities, communicates to us also those sounds and harmonies; he reproduces in us those same emotions.

      Do

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