Part 9
In the same spirit we make merry over his cowardice; the cowardice itself is not comic, indeed it would be painful to see him stand and deliver to Gadshill, if the surrender were not prefaced by the deep grumbles of a man who suspects that Hal and Poins have captured his affections with drugs, who acknowledge that 'eight yards of uneven ground is threescore and ten miles afoot' with him. The burlesque conceals the despicable, and we fail to sneer because we laugh; we forgive his acceptance of insult at the hands of the Chief Justice's servant: it is not well that a knight should allow a servant to tell him that he lies in his throat, but if leave to do so can be given in jest the insult loses its sting. Falstaff is more than a coward, he is the coward-type, for he is (like Pistol) the blustering coward. The mean, cringing coward is unskilled at his trade: the true coward is the fat knight who, no sooner convicted of embellishing his fight with highwaymen, of having forgone his booty rather than defend it, can roar that he fears and will obey no man, and solemnly say: ''Zounds! an' I were at the strappado, or all the racks in the world, I would not tell you upon compulsion.' The attitude is so simple, so impudent, that we laugh, forgive. And we forgive because such an attitude could not be struck with confidence save by a giant.
A giant he is, this comic and transparent man. There is nothing unobtrusive in Falstaff's being; his feelings and his motives are large and unmistakable. His jolly brutality and mummery of pride are in themselves almost enough to ensure him the crown of Goliath, but add to these the poetry wrapped in his lewdness, the idealistic gallantry which follows hard upon his crudity, add that he is lawless because he is adventurous, add simplicity, bewilderment, and cast over this temperament a web of wistful philosophy: then Falstaff stands forth enormous and alone.
Falstaff is full of gross, but artistic glee; for him life is epic and splendid, and his poetic temperament enables him to discover the beauty that is everywhere. It may be that Henry IV. rightly says: 'riot and dishonour stain the brow of my young Harry,' but it may be also that the young prince is not unfortunate in a companion who can find grace in highwaymen: '... let us not that are squires of the night's body be called thieves of the day's beauty: let us be Diana's foresters, gentlemen of the shade, minions of the moon; and let men say, we be men of good government, being governed as the sea is, by our noble and chaste mistress the moon, under whose countenance we steal.' Falstaff is big with the love of life and ever giving birth to it; he is the spirit of the earth, a djinn released whom none may bottle. Because of this he is lawless; he cannot respect the law, for he can respect no limits; he bursts out from the small restrictions of man as does his mighty paunch from his leather belt. It is hopeless to try to abash him; force even, as embodied in the Chief Justice, does not awe him overmuch, so well does he know that threats will not avail to impair his pleasure. Falstaff in jail would make merry with the jailers, divert them with quips, throw dice and drink endlessly the sack they would offer him for love. He cannot be daunted, feeling too deeply that he holds the ball of the world between his short arms; once only does Falstaff's big, gentle heart contract, when young Hal takes ill his kindly cry: 'God save thee, my sweet boy!' He is assured that he will be sent for in private, and it is in genuine pain rather than fear he cries out: 'My lord, my lord!' when committed to the Fleet.
In this simple faith lies much of Falstaff's gigantic quality. To believe everything, to be gullible, in brief to be as nearly as may be an instinctive animal, that is to be great. I would not have Falstaff sceptical; he must be credulous, faithfully become the ambassador of Ford to Ford's wife, and be deceived, and again deceived; he must believe himself loved of all women, of Mistress Ford, or Mistress Page, or Doll Tearsheet; he must readily be fooled, pinched, pricked, singed, ridiculously arrayed in the clothes of Mother Prat. One moment of doubt, a single inquiry, and the colossus would fall from his pedestal, become as mortal and suspicious men. But there is no downfall; he believes and, breasting through the sea of ridicule, he holds Mistress Ford in his arms for one happy moment, the great moment which even a rain of potatoes from the sky could not spoil. It could not, for there echoes in Falstaff's mind the sweet tune of 'Green Sleeves':
'Greensleeves was all my joy, Greensleeves was my delight, Greensleeves was my heart of gold, And who but Lady Greensleeves?'
It is natural that such a temperament should, in the ordinary sense, breed lies. Falstaff does and does not lie; like Tartarin he probably suffers from mirage and, when attacked by highwaymen, truly sees them as a hundred when, in fact, they are but two. But he is not certain, he is too careless of detail, he readily responds when it is suggested he lies and makes the hundred into a mere sixteen. Falstaff the artist is either unconscious of exaggeration, therefore truthful, or takes a childish pleasure in exaggerating; he is a giant, therefore may exaggerate, for all things are small relatively to him. If the ocean could speak none would reproach it if it said that fifty inches of rain had fallen into its bosom within a single hour, for what would it matter? one inch or fifty, what difference would that make to the ocean? Falstaff is as the ocean; he can stand upon a higher pedestal of lies than can the mortal, for it does not make him singular. Indeed it is this high pedestal of grossness, lying, and falsity makes him great; no small man would dare to erect it; Falstaff dares, for he is unashamed.
He is unashamed, and yet not quite unconscious. I will not dilate on the glimmerings that pierce through the darkness of his vanity: if anything they are injurious, for they drag him down to earth; Shakespeare evidently realised that these glimmerings made Falstaff more human, introduced them with intention, for he could not know that he was creating a giant, a Laughter God, who should be devoid of mortal attributes. But these flecks are inevitable, and perhaps normal in the human conception of the extra-human: the Greek Gods and Demigods, too, had their passions, their envies, and their tantrums. Falstaff bears these small mortalities and bears them easily with the help of his simple, sincere philosophy.
It is pitiful to think of Falstaff's death, in the light of his philosophy. According to Mr Rowe,[6] 'though it be extremely natural, "it" is yet as diverting as any part of his life.' I do not think so, for hear Mrs Quickly, the wife of Pistol: 'Nay, sure, he's not in hell: he's in Arthur's bosom, if ever man went to Arthur's bosom. A' made a finer end, and went away, an it had been any christom child; a' parted just between twelve and one, even at the turning o' the tide: for after I saw him fumble with the sheets, and play with flowers, and smile upon his fingers' ends, I knew there was but one way; for his nose was as sharp as a pen, and a' babbled of green fields. "How now, Sir John!" quoth I: "what, man! be of good cheer!" So a' cried out, "God, God, God!" three or four times: now I, to comfort him, bid him a' should not think of God; I hoped there was no need to trouble himself with any such thoughts yet. So a' bade me lay more clothes on his feet; I put my hand into the bed, and felt them, and they were as cold as any stone; then I felt to his knees, and so upward, and upward, and all was as cold as any stone.'
[Footnote 6: _Account of the Life and Writings of Shakespeare._]
It is an incredible tale. Falstaff to die, to be cold, to call mournfully upon his God ... it is pitiful, and as he died he played with flowers, those things nearest to his beloved earth. For he loved the earth; he had the traits of the peasant, his lusts, his simplicity, his coarseness and his unquestioning faith. His guide was a rough and jovial Epicureanism, which rated equally with pleasure the avoidance of pain; Falstaff loved pleasure but was too simple to realise that pleasure must be paid for; the giant wanted or the giant did not want, and there was an end of the matter. He viewed life so plainly that he was ready to juggle with words and facts, so as to fit it to his desires; thus, when honour offended him, he came to believe there was no honour, to refuse God the death he owed him because of honour: 'Yea, but how if honour prick me off when I come on? how then? Can honour set a leg? No. Or an arm? No. Or take away the grief of a wound? No. Honour hath no skill in surgery then? No. Who hath it? he that died o' Wednesday. Doth he feel it? No. Doth he hear it? No. It is insensible then? Yea, to the dead. But will it not live with the living? No. Why? Detraction will not suffer it. Therefore I'll none of it; honour is a mere scutcheon; and so ends my catechism.'
Casuist! But he was big enough to deceive himself. Such casuistry was natural to the Englishman of Falstaff's day, who took his Catholicism as literally as any Sicilian peasant may take his to-day. Of Falstaff's unquestioning faith there is no doubt at all; his familiar modes of address of the Deity, his appeal when dying, his probable capacity for robbing a friar and demanding of him absolution, all these are indications of a simplicity so great that casuistry alone could rescue him from the perilous conclusions drawn from his faith. This is a difficulty, for Falstaff is not entirely the Englishman of to-day; he is largely the boisterous, Latinised Englishman of the pre-Reformation period; he is almost the typical Roman Catholic, who preserved through his sinful life a consciousness that faith would save him. But the human sides of Falstaff are wholly English; his love of meat and drink, his sleepiness, his gout, his coarseness (which was free from depravity), all these live to-day in the average Englishman of the well-to-do-classes, that Englishman who dislikes the motor-car but keeps a hunter he is too fat to ride, who prefers suet pudding to any hotel _bavaroise_, and who, despite his gout (inherited from Falstaff), is still a judge of port.
That Englishman is not quite Falstaff, for he has lost his gaiety; he does not dance round the maypole of Merrie England; he is oppressed by cares and expenditures, he fears democracy and no longer respects aristocracy: the old banqueting-hall in which Falstaff rioted is tumbling about his ears. Yet he contains the Falstaffian elements and preciously preserves them. He is no poet, but he still enshrines within him, to burst out from among his sons, the rich lyrical verse which, Mr Chesterton truly says, belongs primarily to the English race. The poetry which runs through Falstaff is still within us, and his philosophy radiates from our midst. The broad tolerances of England, her taste for liberty and ease, her occasional bluster and her boundless conceit, all these are Falstaffian traits and would be eternal if admixture of Celtic blood did not slowly modify them. Falstaff contains all that is gross in England and much that is fine; his cowardice, his craft, his capacity for flattery are qualifying factors, for they are not English, any more than they are Chinese: they are human, common. But the outer Falstaff is English, and the lawless root of him is yet more English, for there is not a race in the world hates the law more than the English race. Thus the inner, adventurous Falstaff is the Englishman who conquered every sea and planted his flag among the savages; he is perhaps the Englishman who went out to those savages with the Bible in his hand; he is the unsteady boy who ran away to sea, the privateersman who fought the French and the Dutch; he is the cheerful, greedy, dull, and obstinate Englishman, who is so wonderfully stupid and so wonderfully full of common sense. Falstaff was never crushed by adversity: no more was the English race; it was, like him, too vain and too optimistic, too materially bounded by its immediate desires. It is not, therefore, wild to claim him as the gigantic ancestor and kindly inspiration of the priests, merchants, and soldiers who have conquered and held fields where never floated the lilies of the French or the castles of the Portuguese. Too dull to be beaten and too big to be moved, Falstaff was the Englishman.
3. MUeNCHAUSEN
Exaggeration is a subtle weapon and it must be handled subtly. Handled without skill it is a boomerang, recoils upon the one who uses it and makes of him a common liar; under the sway of a master it is a long bow with which splendid shafts may be driven into human conceit and human folly. There have been many exaggerators in history and fiction since the days of Sindbad, and they have not all been successful; some were too small, dared not stake their reputation upon a large lie; some were too serious and did not know how to wink at humanity, put it in good temper and thus earn its tolerance; and some did not believe their own stories, which was fatal.
For it is one thing to exaggerate and another to exaggerate enough. A lie must be writ so large as to become invisible; it must stand as the name of a country upon a map, so much larger than its surroundings as to escape detection. One may almost in the cause of invention, parallel the saying of Machiavelli, 'If you make war, spare not your enemy,' and say 'If you lie, let it not be by halves'; let the lie be terrific, incredible, for it will then cause local anaesthesia of the brain, compel unreasoning acceptance in the stunned victim. If the exaggerator shrinks from this course his lie will not pass; it might have passed, and I venture a paradox, if it had been gigantic enough. The gigantic quality in lies needs definition; evidently the little 'white' lie is beyond count, while the lie with a view to a profit, the self-protective lie, the patriotic lie and the hysterical, vicious lie follow it into obscurity. One lie alone remains, the splendid, purposeless lie, born of the joy of life. That is the lie of braggadocio, a shouting, rich thing, the mischievous, arch thing beloved of Muenchausen. The Baron hardly lied to impress his friends; he lied to amuse them and amuse himself. To him a lie was a hurrah and a loud, resonant hurrah, because it was big enough.
In the bigness of the lie is the gigantic quality of the liar. If, for instance, we assume that no athlete has ever leapt higher than seven feet, it is a lie to say that one has leapt eight. But it is not a gigantic lie: it is a mean, stupid lie. The giant must not stoop so low; he must leap, not eight feet, but eight score, eight hundred. He must leap from nebula to nebula. If he does not claim to have achieved the incredible he is incredible in the gigantic sense. Likewise he is not comic unless he can shock our imagination by his very enormity. We do not laugh at the pigmy who claims an eight-foot leap; we sneer. Humour has many roots, and exaggeration is one of them, for it embodies the essential incongruous; thus we need the incongruity of contrast between the little strutting man and the enormous feat he claims to have achieved.
If Muenchausen is comic it is because he is not afraid; his godfather, the _Critical Review_,[7] rightly claimed that 'the marvellous had never been carried to a more whimsical and ludicrous extent.' Because he was not afraid, we say 'Absurd person,' and laugh, not at but with him. We must laugh at the mental picture of the Lithuanian horse who so bravely carried his master while he fought the Turk outside Oczakow, only to be cut in two by the portcullis ... and then greedily drank at a fountain, drank and drank until the fountain nearly ran dry because the water spouted from his severed (but still indomitable) trunk! The impossible is the comedy of Muenchausen; when he approaches the possible his mantle seems to fall from him. For instance, in a contest with a bear, or rather one of the contests, for Muenchausen seemed to encounter bears wherever he went, he throws a bladder of spirits into the brute's face, so that, blinded by the liquor, it rushes away and falls over a precipice. This is a blemish; a mortal hunter might thus have saved himself with his whisky-flask; this is not worthy of Muenchausen. For Muenchausen, to be comic, must do what we cannot do, thrust his hand into the jaws of a wolf, push on, seize him by the tail and turn him inside out. Then he can leave us with this vision before our eyes of the writhing animal nimbly treated as an old glove.
[Footnote 7: December, 1785.]
In such scenes as these contests with bears, wolves, lions, crocodiles, the Baron is the chief actor, plays the part of comedian, but he is big enough to shed round himself a zone of comic light. The giant makes comedy as he walks; notably in St Petersburg, he runs from a mad dog, discarding his fur coat in his hurry, and that, so far as he is concerned, is the end of the adventure. But a comic fate pursues Muenchausen, for his fur coat, bitten by the mad dog, develops hydrophobia, leaps at and destroys companion clothing, until its master arrives in time to see it 'falling upon a fine full-dress suit which _he_ shook and tossed in an unmerciful manner.' That is an example of the comic zone in which Muenchausen revolves; round him the inanimate breathes, is animated by his own life-lust until the 'it' of things vanishes into the magic 'he.'
It is a pity, from the purely comic point of view, that the Baron should so uniformly dominate circumstances. A victorious hero is seldom so mirth-making as is the ridiculous and ridiculed Tartarin; we find relief when Muenchausen fails to throw a piece of ordnance across the Dardanelles, and when he shatters his chariot against the rock he thus decapitates and makes into Table Mountain. His failure, injurious to his gigantic quality, is essential to his comic quality, for the reader often cries out, in presence of his flaming victories: Accursed sun! Will you never set? But the sun of Muenchausen will never set. For a moment it may be obscured by a passing cloud, while its powerful rays rebelliously glow through the clot of mist and maintain the outline of the Baron's wicked little eye, but set it cannot: is it not in its master's power to juggle with moons and arrest the steeds of Apollo?
Demigodly, the giant must see but not judge, for one cannot judge when one is so far away. Thus Muenchausen has but few sneers for little mankind; he observes that the people of an island choose as governors a man and his wife who were 'plucking cucumbers on a tree' because they fell from the tree on the tyrant of the isle and destroyed him, but he does not seem to see anything singular in this method of government. Nor has he an express scoff for the College of Physicians because no deaths happened on earth while it was suspended in the air. The scoff is there, but it is not expressed by Muenchausen; he takes the earth in his hand, remarks 'Odd machine, this,' and lays it down again. And it may be too much to say 'odd'; though Muenchausen expresses astonishment from time to time it is not vacuous astonishment; it is reasonable, measured astonishment, that of a modern tourist in Baedekerland. Thus, in his view, politicians, rulers, pedagogues, apothecaries, explorers are not subjects for his sling: they are curiosities.
He stares at these curiosities with simple wonder. He does not see the world as a joke, but as an earnest and extraordinary thing. He is always ready to be mildly surprised and he is never sceptical; that is, he never doubts the possibility of the impossible when it happens to him: he gravely doubts it when it happens to anybody else. Thus it is clear that he does not think much of Mr Lemuel Gulliver, that his chief enemy is his old rival Baron de Tott. If he were not so polite Muenchausen would call de Tott a plain liar; he refrains and merely outstrips the upstart, as a gentleman should do. Muenchausen sees the world in terms of himself; he would have no faith in the marvellous escapes of von Trenck, Jack Sheppard, and Monte Cristo. 'I,' says Muenchausen, and the rivals may withdraw. He does not even fear imitation, and if he were confronted with Dickens's story of the lunars in _Household Words_, or with his French imitator, M. de Crac, he would chivalrously say: 'Most creditable, but I....' Nothing in Muenchausen is so colossal as his 'I.' Like the Gauls he fears naught, save that the sky will fall upon his head, and I am not sure that he fears even that: the accident might enable him to make interesting notes on heaven.
There is, perhaps, unjustified levity in this surmise of mine, for Muenchausen is a pious man. When, in Russia, he covers an old man with his cloak, a voice from heaven calls to him: 'You will be rewarded, my son, for this in time.' It must have been the voice of St Hubert, the patron to whom Muenchausen readily paid his homage, for Muenchausen simply believed in him, liked to think that 'some passionate holy sportsman, or sporting abbot or bishop, may have shot, planted, and fixed the cross between the antlers of St Hubert's stag.' But his piety is personal; he believes that the voice is for him alone, that St Hubert is his own saint. Gigantic Muenchausen shuts out his own view of the world. His shadow falls upon and obscures it. That is why he so continuously brags. The most resolute horseman shrinks from a wild young horse, but Muenchausen tames him in half an hour and makes him dance on the tea-table without breaking a single cup; the Grand Seignior discards his own envoy and employs him on State business at Cairo; he makes a cannon off a cannon-ball, 'having long studied the art of gunnery'; he does away (in his third edition) with the French persecutors of Marie Antoinette. He, always he, is the actor; he is not the chief actor, he is the sole actor, and the rest of the world is the audience.
So simply and singly does he believe in himself that his gigantic quality is assured. He disdains to imitate; when confined in the belly of the great fish he does not wait like Sindbad, or wait and pray like Jonah: Baron Muenchausen dances a hornpipe. He is quite sure that he will escape from the fish: the fish is large, but not large enough to contain the spirit of a Muenchausen; and he is sure that the story is true. There is nothing in any adventure to show that the Baron doubted its accuracy, and we must not conclude from his threat in Chapter VIII.: 'If any gentleman will say he doubts the truth of this story, I will fine him a gallon of brandy and make him drink it at one draught,' that he knew himself for a liar. As a man of the world he recognised that his were wonderful stories, and he expected to encounter unbelief, but he did not encounter it within himself. No, Muenchausen accepted his own enormity, gravely believed that he 'made it a rule always to speak within compass.' If he winked at the world as he told his tales it was not because he did not believe in them; he winked because he was gay and, mischievously enough, liked to keep the world on the tenterhooks of scepticism and gullibility. He did not even truckle to his audience, try to be in any way consistent; thus, when entangled with the eagle he rides in the branches of a tree, he dares not jump for fear of being killed ... while he has previously fallen with impunity some five miles, on his descent from the moon, with such violence as to dig a hole nine fathoms deep.