Part 14
The Englishman must have a thing brought under his nose before he will act; bring it there and he will go on acting after everybody else has stopped. He lives very much in the moment because he is essentially a man of facts and not a man of imagination. Want of imagination makes him, philosophically speaking, rather ludicrous; in practical affairs it handicaps him at the start; but once he has “got going”—as we say—it is of incalculable assistance to his stamina. The Englishman, partly through this lack of imagination and nervous sensibility, partly through his inbred dislike of extremes and habit of minimising the expression of everything, is a perfect example of the conservation of energy. It is very difficult to come to the end of him. Add to this his unimaginative practicality, and tenacious moderation, his inherent spirit of competition—not to say pugnacity—a spirit of competition so extreme that it makes him, as it were, patronize Fate; add the sort of vulgarity that grows like fungus on people who despise ideas and analysis, and make a cult of unintellectuality; add a peculiar, ironic, “don’t care” sort of humour; an underground humaneness, and an ashamed idealism—and you get some notion of the pudding of English character. It has a kind of terrible coolness, a rather awful level-headedness—by no means reflected in his Press. The Englishman makes constant small blunders; but few, almost no, deep mistakes. He is a slow starter, but there is no stronger finisher, because he has by temperament and training the faculty of getting through any job he gives his mind to with a minimum expenditure of vital energy; nothing is wasted in expression, style, spread-eagleism; everything is instinctively kept as near to the practical heart of the matter as possible. He is—to the eyes of an artist—distressingly matter-of-fact; a tempting mark for satire. And yet he is at bottom an idealist, though it is his nature to snub, disguise, and mock his own inherent optimism. To admit enthusiasm is “bad form” if he is a “gentleman”; and “swank,” or mere waste of good heat, if he is not a “gentleman.” England produces more than its proper percentage of cranks and poets; this is Nature’s way of redressing the balance in a country where feelings are not shown, sentiments not expressed, and extremes laughed at. Not that the Englishman is cold, as is generally supposed in foreign countries—on the contrary, he is warm-hearted and feels strongly; but just as peasants, for lack of words to express their feelings, become stolid, so does the Englishman, from sheer lack of the habit of self-expression. The Englishman’s proverbial “hypocrisy”—that which I myself have dubbed his “island Pharisaism”—comes chiefly, I think, from his latent but fearfully strong instinct for competition which will not let him admit himself beaten, or in the wrong, even to himself; and from an ingrained sense of form that impels him always to “save his face”; but partly it comes from his powerlessness to explain his feelings. He has not the clear and fluent cynicism of expansive natures, wherewith to confess exactly how he stands. It is the habit of men of all nations to want to have things both ways; the Englishman wants it both ways, I think, more strongly than any; and he is unfortunately so unable to express himself, _even to himself_, that he has never realized this truth, much less confessed it—hence his “hypocrisy.”
He is sometimes abused for being over-attached to money. His island position, his early discoveries of coal, iron, and processes of manufacture have made him, of course, a confirmed industrialist and trader; but he is more of an adventurer in wealth than a heaper-up of it. He is far from sitting on his money-bags—has no vein of proper avarice (the humble Englishman is probably the least provident man in the world)—and for national ends he will spill out his money like water, if convinced of the necessity.
In everything it comes to that with the Englishman—he must be convinced; and he takes a lot of convincing. He absorbs ideas slowly; would rather not imagine anything decidedly till he is obliged; but in proportion to the slowness with which he can be moved, is the slowness with which he can be removed! Hence the symbol of the bulldog. When he does see and seize a thing, he holds fast.
For the particular situation which the Englishman has now to face, he is terribly well adapted. Because he has so little imagination, so little power of expression, he is saving nerve all the time. Because he never goes to extremes he is saving energy of body and spirit. That the men of all nations are about equally endowed with courage and self-sacrifice, has been proved in these last six months; it is to other qualities that one must look for final victory in a war of exhaustion. The Englishman does not look into himself; he does not brood; he sees no further forward than is necessary; and he must have his joke. These are fearful and wonderful advantages. Examine the letters and diaries of the various combatants, and you will see how far less imaginative and reflecting (though often shrewd, practical, and humorous) the English are than any others; you will gain, too, a deep, a deadly conviction that behind them is a fibre like rubber, that may be frayed and bent a little this way and that, but can neither be permeated nor broken.
When this war began, the Englishman rubbed his eyes steeped in peace, he is still rubbing them just a little, but less and less every day. A profound lover of peace by habit and tradition, he has actually realized by now that he is “in for it” up to the neck. To any one who really knows him—that is a portent!
Let it be freely confessed that from an æsthetic point of view the Englishman, devoid of high lights and shadows, coated with drab, and superhumanly steady on his feet, is not too attractive. But for the wearing, tearing, slow, and dreadful business of this war, the Englishman—fighting of his own free will, unimaginative, humorous, competitive, practical, never in extremes, a dumb, inveterate optimist, and terribly tenacious—is equipped with victory.
OUR LITERATURE AND THE WAR
(From _The Times_ Literary Supplement, 1915.)
For the purpose of the following speculations the word Literature is used to describe the imaginative work of artists and thinkers—that is, of writers who have had, and will have, something to say of more or less lasting value; it leaves out the work of those who, for various reasons, such as patriotic sentiment, or the supplying of the Public with what it may be supposed to want, will, no doubt, dish up the war as a matter of necessity, whether serving it wholesale in eight courses, or merely using it as sauce to the customary meat and fish.
How will our literature, thus defined, be affected by the war? Will it be affected at all?
One must first remember that to practically all imaginative writers of any quality war is an excrescence on human life, a monstrous calamity and evil. The fact that they recognize the gruesome inevitability of _this_ war, in so far as the intervention of our country is concerned, does not in any way lessen their temperamental horror of war in itself, of the waste and the misery, and the sheer stupid brutality thereof.
The nature of the imaginative artist is sensitive, impressionable; impatient of anything superimposed; thinking and feeling for itself; recoiling from conglomerate views and sentiment. It regards the whole affair as a dreadful though sacred necessity, to be got through somehow, lest there be lost that humane freedom which is the life-blood of any world where the creative imagination and other even more precious things can flourish. The point is that there is no glamour about the business—none whatever, for this particular sort of human being. Writers to whom war is glamorous (with the few exceptions that prove the rule) are not those who produce literature. We must therefore discount at once prophecies that the war will lift literature on to an epic plane, cause it to glow and blow with heroic deeds, and figures eight feet high. They come from those who do not know the temperament of the imaginative artist, his fundamental independence, and habit of revolting against what is expected of him. But the whole thing is much deeper than that.
It seems to be forgotten by some who write on this matter that the producer of literature has been giving of his best in the past, and will be able to do no more in the future. The first thing that has mattered to him has been (in the words of de Maupassant, but which might have been those of any other first-rate writer) “to make something fine, in the form that shall best suit him according to his temperament.” No amount of wars can vary for the artist that ideal—as it was for him, so it will be. It seems also to be thought that the war has been a startling revelation to the imaginative writer of the heroism in human nature. This is giving him credit for very little imagination. The constant tragedies of peace—miners entombed, sinking liners, volcanic eruptions, outbreaks of pestilence, together with the long endurances of daily life, are always bringing home to any sensitive mind the inherent heroism of men and women. The very glut of heroism in this war is likely, as it were, to put an artist’s nature off, to blunt the edge of perceptions that are always groping after fresh sensation, that _must_ be always groping, in order that expression may be of something really felt—for novelty is, of all, the greatest spur to sharp feeling.
The top notes of human life and conduct can be but sparingly sung, or they grate on the nerves, and jar the hearing of the singer, no less than of his listener. By some mysterious law frontal attacks to capture heroism and imprison it in art are almost always failures. Few of the great imagined figures of literature are heroic.
Another thing is forgotten. The real artist does not anticipate and certainly cannot regulate the impulses that shall move his brain and heart and hand. What exactly starts him off, even he cannot tell. He will never write heroics to the order of the Public.
Ah! but he will now be influenced unconsciously in the choice of subjects by sympathy with the fine deeds of the day, a lift will come into his work, his eyes will be raised to the stars! True, perhaps, for the moment; but, then, such times as these are in many ways unfavourable to the creative instinct; moreover they will leave in restless, sensitive natures lassitude, recoil, a sense of surfeit. Quite probably the war may produce a real masterpiece or two, formed out of its very stuff, by some eager mind innocent hitherto of creative powers, for whom actual experience of the sights and feelings of war may be a baptism into art. Almost certainly there will come of it a masterpiece or two of satire. But, generally speaking, this welter of sacrifice and suffering, the sublimity and horror of these days, their courage and their cruelty, are enveloping the writer like the breath of a sirocco, whirling his brain and heart around at the moment, but likely to leave him with an intense longing for a deep draught of peace, and quiet scented winds. On one whose whole natural life is woven, not of deeds, but of thoughts and visions, moods and dreams, all this intensely actual violence, product of utterly different natures from his own, offspring of men of action and affairs, cannot have the permanent, deepening, clarifying influence that long personal experience or suffering have had on some of the world’s greatest writers—on Milton in his blindness; on Dostoevsky, reprieved at the very moment of death, then long imprisoned; on de Maupassant in his fear of coming madness; on Tolstoi in the life-struggle of his dual nature; on Beethoven in his deafness, and Nietzsche in his deadly sickness. It is from the stuff of his own life that the creative writer moulds out for the world something fine, in the form that best suits him, following his own temperament. His momentary and, perhaps, intense identification with the struggle of this war has in it something spasmodic, feverish, and almost false; a kind of deep and tragic inconsistency. It is too foreign to the real self within him. At one time it was said of certain new troops: “They’re first-rate, except for one thing—they _will not_ bayonet the Germans.” It is like that in the artist writer’s soul—with the work of his hands, the words of his lips, his thoughts and the feelings of his heart, he identifies himself with this war drama, yet in the very depths of him he recoils. What would you have? The artist-man has but one nature.
For all these reasons the war is likely to have little deep or lasting influence on literature. But one immediate effect it may surely have. Let who will snatch a moment in these days to be with Nature—let him go into a wood, or walk down the Flower Walk in Kensington Gardens, of a fine afternoon. On the still birch trees a pigeon will be sitting motionless among the grey twig tracery; the cedar-branches are dark and flat on the air; the sun warms the cheek, and brightens the cream and pink chestnut and maple buds just opening; the waxy hyacinths deepen in hue, and the little green shoots everywhere swell as he gazes. A sensation of delight begins to lift his heart, he takes a deep breath; and suddenly, from a bench he hears: “One of ’em’s alive an’ two’s dead.” Or: “The Germans are movin’ ’em!” Gone is the beginning of delight. The heavy hand comes down again. No good! There is no Spring! The sky is _not_ bright. The heart cannot rejoice. As with any man, so, and even more, with the artist-writer. When the war is over and the heavy hand lifted, his heart and brain will rush to that of which he has been deprived too long—will rush to the beauty which, for sheer pity and horror, he cannot now enjoy, will rush as a starved and thirsting creature. There may well be an instant outburst of joyful and sensuous imaginings; a painting of beauty, not faked but really felt, by brushes at once more searching and yet softer.
And very likely, too, there will be a spurt of zest and frankness, as from men who have been too long constrained to a single emotion under the spell of a powerful drug.
One more thought may be jotted down. Unless the national unity now prevailing lasts on into the years of peace that follow, the country will certainly pass through great internal stress. That stress will most likely have a more intimate and powerful influence upon literature than the war itself. If there is to come any startling change, it should be five or ten years after the war rather than at once.
ART AND THE WAR
(From the _Atlantic Monthly_ and _Fortnightly Review_, 1915.)
Monsieur Rodin—perhaps the greatest living artist—has lately defined art as the pursuit of beauty, and beauty as “the expression of what there is best in man.” “Man,” he says, “needs to express in a perfect form of art all his intuitive longings towards the Unknowable.” His words may serve as warning to those who imagine that the war will loosen one root of the tree of art—a tree which has been growing slowly since first soul came into men’s eyes.
This world (as all will admit) is one of the innumerable expressions of an Unknowable Creative Purpose, which colloquially we call God; that which not every one will admit is that this Creative Purpose works in its fashioning not only of matter but of what we call spirit, through friction, through the rubbing together of the noses, the thoughts, and the hearts of men. While the material condition of our planet—the heat or friction within it—remains favourable to human life, there will, there must needs be, a continual crescendo in the stature of Humanity, through the ever-increasing friction of human spirits one with the other; friction supplied by life itself, and, next after life, by those transcripts of life, those expressions of human longing, which we know as art. Art for art’s sake—if it meant what it said, which is doubtful—was always a vain and silly cry. As well contend that an artist is not a man. Art was ever the servant as well as the mistress of men, and ever will be. Civilization, which after all is but the gradual conversion of animal man into human man, has come about through art even more than through religion, law, and science. For the achieved “expression of man’s intuitive longing towards the Unknowable, in more or less perfect forms of art” has ever—after life itself—been the chief influence in broadening men’s hearts.
The aim of human life no doubt is happiness. But, after all, what is happiness? Efficiency, wealth, material comfort? Many by their lives do so affirm; few are cynical enough to say so; and on their death-beds none will feel that they are. Not even freedom in itself brings happiness. Happiness lies in breadth of heart. And breadth of heart is that inward freedom, which has the power to understand, feel with, and, if need be, help others. In breadth of heart are founded justice, love, sacrifice; without it there would seem no special meaning to any of our efforts, and the tale of all human life would still be no more than that of very gifted animals, many of whom, indeed, are highly efficient, and have unity partly instinctive, partly founded on experiences of the utility thereof; but none of whom have that conscious altruism which is without perception of benefit to self, and works from sheer recognition of its own beauty. In sum, human civilization is the growth of conscious altruism; and the directive moral purpose in the world nothing but our dim perception, ever growing through spiritual friction, that we are all bound more and more towards the understanding of ourselves and each other, and all that this carries with it. To imagine, then, that a conflagration like this war, however vast and hellish, will do aught but momentarily retard the crescendo of that understanding, is to miss perception of the whole slow process by which man has become less and less an animal throughout the ages; and to fear that the war will scorch and wither art, that chief agent of understanding, is either to identify oneself with the petty and eclectic views which merely produce æsthetic excrescences, or to be frankly ignorant of what art means.
Recognition of the relativity of art is constantly neglected by those who talk and write about it. For one school the audience does not exist; for another nothing but the audience. Obviously neither view is right. Art may be very naïve and still be art—still be the expression of a childish vision appealing to childish visions, making childish hearts beat. Thus:
“Mary had a little lamb, Its wool was white as snow, And everywhere that Mary went The lamb was sure to go,”
is art to the child of five, whose heart and fancy it affects. And:
“Tiger, tiger, burning bright Through the forests of the night— What immortal hand and eye Framed thy fearful symmetry?”
is art to the writer and the reader of these words.
On the other hand, Tolstoi, in limiting art to such of it as might be understanded of simple folk, served his purpose of attacking the extravagant dandyisms of æstheticism, but fell lugubriously short of the wide truth. The essence of art is the power of communication between heart and heart. Yes! But since no one shall say to human nature: “Be of this or that pattern,” or to the waves of human understanding: “Thus far and no further,” so no man shall say these things to art.
Anybody can draw a tree, but few can draw a tree that others can see is like a tree, and not one in a million can convey the essential spirit of Tree. The power of getting over the footlights to some audience or other is clearly necessary before a man can be called an artist by any but himself. But so soon as he has established genuine connection between his creation and the gratified perception of others, he is making art, though it may be, and usually is, very childish art. The point to grasp is this, and again this: Art is rooted in life for its inspiration, and dependent for its existence as art on affecting other human beings, sooner or later. The statue, the picture, or the book which, having been given a proper chance, has failed to move any but its creator, is certainly not art. It does not follow that the artist should consider his public, or try to please others than his own best self; but if, in pleasing his best self, he does not succeed in pleasing others, in the past, the present, or the future, he will certainly not have produced art. Not, of course, that the size of his public is proof of an artist’s merit. The public of all time is generally but a small public at any given moment. Tolstoi seems to have forgotten that, and to have neglected the significance attaching to the quality of a public. For, if the essence of art be its power of bridging between heart and heart (as he admitted), its value may well be greater if at first it only reaches and fertilizes the hearts of other artists rather than those of the public, for through these other artists it sweeps out again in further circles and ripples of expression. Art is the universal traveller, essentially international in influence. Revealing the spirit of things lying behind parochial surfaces and circumstance, delving down into the common stuff of nature and human nature, and recreating therefrom, it passes ten thousand miles of space, ten thousand years of time, and yet appeals to the men it finds on those far shores. It is the one possession of a country which that country’s enemies usually still respect and take delight in. War—destructive outcome of the side of man’s nature which is hostile to all breadth of heart—can for the moment paralyse the outward activities of art, but can it ever chain its spirit, or arrest the inner ferment of the creative instinct? For thousands of generations war has been the normal state of man’s existence, yet alongside war has flourished art, reflecting man’s myriad aspirations and longings, and, by innumerable expressions of individual vision and sentiment, ever unifying human life, through the common factor of impersonal emotion passing from heart to heart by ways more invisible than the winds travel, carrying the seeds and pollen of herb life. If one could only see those countless tenuous bridges spun by art, a dewy web over the whole lawn of life! If for a moment we could see them, discouragement would cease its uneasy buzzing. What can this war do that a million wars have not? It is bigger, and more bloody—the reaction from it will but be the greater. If every work of art existing in the Western world were obliterated, and every artist killed, would human nature return to the animalism from which art has in a measure raised it? Not so. Art makes good in the human soul all the positions that it conquers.
When the war is over, the world will find that the thing which has changed least is art. There will be less money to spend on it; some artists will have been killed; certain withered leaves, warts, and dead branches will have sloughed off from the tree; and that is all. The wind of war reeking with death will neither have warped nor poisoned it. The utility of art, which in these days of blood and agony is mocked at, will be rising again into the view even of the mockers, almost before the thunder of the last shell has died away. “Beauty is useful,” says Monsieur Rodin. Aye! it is useful!