Chapter 1

subject in preference with a readiness which reaches to avidity. But I may very curtly apply the explanation used above to the cases of two or three of them. Thus in the article on _David Copperfield_ I have done far less than justice to that fine book considered in its relation to eternal literature; but I have dwelt at some length upon a particular element in it which has grown enormous in England after Dickens's death. Thus again, in introducing the _Sketches by Boz_ I have felt chiefly that I am introducing them to a new generation insufficiently in sympathy with such palpable and unsophisticated fun. A Board School education, evolved since Dickens's day, has given to our people a queer and inadequate sort of refinement, one which prevents them from enjoying the raw jests of the _Sketches by Boz_, but leaves them easily open to that slight but poisonous sentimentalism which I note amid all the merits of David Copperfield. In the same way I shall speak of _Little Dorrit_, with reference to a school of pessimistic fiction which did not exist when it was written, of _Hard Times_ in the light of the most modern crises of economics, and of _The Child's History of England_ in the light of the most matured authority of history. In short, these criticisms are an intrinsically ephemeral comment from one generation upon work that will delight many more. Dickens was a very great man, and there are many ways of testing and stating the fact. But one permissible way is to say this, that he was an ignorant man, ill-read in the past, and often confused about the present. Yet he remains great and true, and even essentially reliable, if we suppose him to have known not only all that went before his lifetime, but also all that was to come after.

From this vanishing of the Victorian compromise (I might say the Victorian illusion) there begins to emerge a menacing and even monstrous thing--we may begin again to behold the English people. If that strange dawn ever comes, it will be the final vindication of Dickens. It will be proved that he is hardly even a caricaturist; that he is something very like a realist. Those comic monstrosities which the critics found incredible will be found to be the immense majority of the citizens of this country. We shall find that Sweedlepipe cuts our hair and Pumblechook sells our cereals; that Sam Weller blacks our boots and Tony Weller drives our omnibus. For the exaggerated notion of the exaggerations of Dickens (as was admirably pointed out by my old friend and enemy Mr. Blatchford in a _Clarion_ review) is very largely due to our mixing with only one social class, whose conventions are very strict, and to whose affectations we are accustomed. In cabmen, in cobblers, in charwomen, individuality is often pushed to the edge of insanity. But as long as the Thackerayan platform of gentility stood firm all this was, comparatively speaking, concealed. For the English, of all nations, have the most uniform upper class and the most varied democracy. In France it is the peasants who are solid to uniformity; it is the marquises who are a little mad. But in England, while good form restrains and levels the universities and the army, the poor people are the most motley and amusing creatures in the world, full of humorous affections and prejudices and twists of irony. Frenchmen tend to be alike, because they are all soldiers; Prussians because they are all something else, probably policemen; even Americans are all something, though it is not easy to say what it is; it goes with hawk-like eyes and an irrational eagerness. Perhaps it is savages. But two English cabmen will be as grotesquely different as Mr. Weller and Mr. Wegg. Nor is it true to say that I see this variety because it is in my own people. For I do not see the same degree of variety in my own class or in the class above it; there is more superficial resemblance between two Kensington doctors or two Highland dukes. No; the democracy is really composed of Dickens characters, for the simple reason that Dickens was himself one of the democracy.

There remains one thing to be added to this attempt to exhibit Dickens in the growing and changing lights of our time. God forbid that any one (especially any Dickensian) should dilute or discourage the great efforts towards social improvement. But I wish that social reformers would more often remember that they are imposing their rules not on dots and numbers, but on Bob Sawyer and Tim Linkinwater, on Mrs. Lirriper and Dr. Marigold. I wish Mr. Sidney Webb would shut his eyes until he _sees_ Sam Weller.

A great many circumstances have led to the neglect in literature of these exuberant types which do actually exist in the ruder classes of society. Perhaps the principal cause is that since Dickens's time the study of the poor has ceased to be an art and become a sort of sham science. Dickens took the poor individually: all modern writing tends to take them collectively. It is said that the modern realist produces a photograph rather than a picture. But this is an inadequate objection. The real trouble with the realist is not that he produces a photograph, but that he produces a composite photograph. It is like all composite photographs, blurred; like all composite photographs, hideous; and like all composite photographs, unlike anything or anybody. The new sociological novels, which attempt to describe the abstract type of the working-classes, sin in practice against the first canon of literature, true when all others are subject to exception. Literature must always be a pointing out of what is interesting in life; but these books are duller than the life they represent. Even supposing that Dickens did exaggerate the degree to which one man differs from another--that was at least an exaggeration upon the side of literature; it was better than a mere attempt to reduce what is actually vivid and unmistakable to what is in comparison colourless or unnoticeable. Even the creditable and necessary efforts of our time in certain matters of social reform have discouraged the old distinctive Dickens treatment. People are so anxious to do something for the poor man that they have a sort of subconscious desire to think that there is only one kind of man to do it for. Thus while the old accounts were sometimes too steep and crazy, the new became too sweeping and flat. People write about the problem of drink, for instance, as if it were one problem. Dickens could have told them that there is the abyss between heaven and hell between the incongruous excesses of Mr. Pickwick and the fatalistic soaking of Mr. Wickfield. He could have shown that there was nothing in common between the brandy and water of Bob Sawyer and the rum and water of Mr. Stiggins. People talk of imprudent marriages among the poor, as if it were all one question. Dickens could have told them that it is one thing to marry without much money, like Stephen Blackpool, and quite another to marry without the smallest intention of ever trying to get any, like Harold Skimpole. People talk about husbands in the working-classes being kind or brutal to their wives, as if that was the one permanent problem and no other possibility need be considered. Dickens could have told them that there was the case (the by no means uncommon case) of the husband of Mrs. Gargery as well as of the wife of Mr. Quilp. In short, Dickens saw the problem of the poor not as a dead and definite business, but as a living and very complex one. In some ways he would be called much more conservative than the modern sociologists, in some ways much more revolutionary.

LITTLE DORRIT

In the time of the decline and death of Dickens, and even more strongly after it, there arose a school of criticism which substantially maintained that a man wrote better when he was ill. It was some such sentiment as this that made Mr. George Gissing, that able writer, come near to contending that _Little Dorrit_ is Dickens's best book. It was the principle of his philosophy to maintain (I know not why) that a man was more likely to perceive the truth when in low spirits than when in high spirits.

REPRINTED PIECES

The three articles on Sunday of which I speak are almost the last expression of an articulate sort in English literature of the ancient and existing morality of the English people. It is always asserted that Puritanism came in with the seventeenth century and thoroughly soaked and absorbed the English. We are now, it is constantly said, an incurably Puritanic people. Personally, I have my doubts about this. I shall not refuse to admit to the Puritans that they conquered and crushed the English people; but I do not think that they ever transformed it. My doubt is chiefly derived from three historical facts. First, that England was never so richly and recognisably English as in the Shakespearian age before the Puritan had appeared. Second, that ever since he did appear there has been a long unbroken line of brilliant and typical Englishmen who belonged to the Shakespearian and not the Puritanic tradition; Dryden, Johnson, Wilkes, Fox, Nelson, were hardly Puritans. And third, that the real rise of a new, cold, and illiberal morality in these matters seems to me to have occurred in the time of Queen Victoria, and not of Queen Elizabeth. All things considered, it is likely that future historians will say that the Puritans first really triumphed in the twentieth century, and that Dickens was the last cry of Merry England.

And about these additional, miscellaneous, and even inferior works of Dickens there is, moreover, another use and fascination which all Dickensians will understand; which, after a manner, is not for the profane. All who love Dickens have a strange sense that he is really inexhaustible. It is this fantastic infinity that divides him even from the strongest and healthiest romantic artists of a later day--from Stevenson, for example. I have read _Treasure Island_ twenty times; nevertheless I know it. But I do not really feel as if I knew all _Pickwick_; I have not so much read it twenty times as read in it a million times; and it almost seemed as if I always read something new. We of the true faith look at each other and understand; yes, our master was a magician. I believe the books are alive; I believe that leaves still grow in them, as leaves grow on the trees. I believe that this fairy library flourishes and increases like a fairy forest: but the world is listening to us, and we will put our hand upon our mouth.

OUR MUTUAL FRIEND

One thing at least seems certain. Dickens may or may not have been socialist in his tendencies; one might quote on the affirmative side his satire against Mr. Podsnap, who thought Centralisation "un-English"; one might quote in reply the fact that he satirised quite as unmercifully state and municipal officials of the most modern type. But there is one condition of affairs which Dickens would certainly have detested and denounced, and that is the condition in which we actually stand to-day. At this moment it is vain to discuss whether socialism will be a selling of men's liberty for bread. The men have already sold the liberty; only they have not yet got the bread. A most incessant and exacting interference with the poor is already in operation; they are already ruled like slaves, only they are not fed like slaves. The children are forcibly provided with a school; only they are not provided with a house. Officials give the most detailed domestic directions about the fireguard; only they do not give the fireguard. Officials bring round the most stringent directions about the milk; only they do not bring round the milk. The situation is perhaps the most humorous in the whole history of oppression. We force the nigger to dig; but as a concession to him we do not give him a spade. We compel Sambo to cook; but we consult his dignity so far as to refuse him a fire.

This state of things at least cannot conceivably endure. We must either give the workers more property and liberty, or we must feed them properly as we work them properly. If we insist on sending the menu into them, they will naturally send the bill into us. This may possibly result (it is not my purpose here to prove that it will) in the drilling of the English people into hordes of humanely herded serfs; and this again may mean the fading from our consciousness of all those elves and giants, monsters and fantastics whom we are faintly beginning to feel and remember in the land. If this be so, the work of Dickens may be considered as a great vision--a vision, as Swinburne said, between a sleep and a sleep. It can be said that between the grey past of territorial depression and the grey future of economic routine the strange clouds lifted, and we beheld the land of the living.

Lastly, Dickens is even astonishingly right about Eugene Wrayburne. So far from reproaching him with not understanding a gentleman, the critic will be astonished at the accuracy with which he has really observed the worth and the weakness of the aristocrat. He is quite right when he suggests that such a man has intelligence enough to despise the invitations which he has not the energy to refuse. He is quite right when he makes Eugene (like Mr. Balfour) constantly right in argument even when he is obviously wrong in fact. Dickens is quite right when he describes Eugene as capable of cultivating a sort of secondary and false industry about anything that is not profitable; or pursuing with passion anything that is not his business. He is quite right in making Eugene honestly appreciative of essential goodness--in other people. He is quite right in making him really good at the graceful combination of satire and sentiment, both perfectly sincere. He is also right in indicating that the only cure for this intellectual condition is a violent blow on the head.

DAVID COPPERFIELD

The real achievement of the earlier part of _David Copperfield_ lies in a certain impression of the little Copperfield living in a land of giants. It is at once Gargantuan in its fancy and grossly vivid in its facts; like Gulliver in the land of Brobdingnag when he describes mountainous hands and faces filling the sky, bristles as big as hedges, or moles as big as molehills. To him parents and guardians are not Olympians (as in Mr. Kenneth Grahame's clever book), mysterious and dignified, dwelling upon a cloudy hill. Rather they are all the more visible for being large. They come all the closer because they are colossal. Their queer features and weaknesses stand out large in a sort of gigantic domesticity, like the hairs and freckles of a Brobdingnagian. We feel the sombre Murdstone coming upon the house like a tall storm striding through the sky. We watch every pucker of Peggotty's peasant face in its moods of flinty prejudice or whimsical hesitation. We look up and feel that Aunt Betsey in her garden gloves was really terrible--especially her garden gloves. But one cannot avoid the impression that as the boy grows larger these figures grow smaller, and are not perhaps so completely satisfactory.

CHRISTMAS BOOKS

And there is doubtless a certain poetic unity and irony in gathering together three or four of the crudest and most cocksure of the modern theorists, with their shrill voices and metallic virtues, under the fulness and the sonorous sanity of Christian bells. But the figures satirised in _The Chimes_ cross each other's path and spoil each other in some degree. The main purpose of the book was a protest against that impudent and hard-hearted utilitarianism which arranges the people only in rows of men or even in rows of figures. It is a flaming denunciation of that strange mathematical morality which was twisted often unfairly out of Bentham and Mill: a morality by which each citizen must regard himself as a fraction, and a very vulgar fraction. Though the particular form of this insolent patronage has changed, this revolt and rebuke is still of value, and may be wholesome for those who are teaching the poor to be provident. Doubtless it is a good idea to be provident, in the sense that Providence is provident, but that should mean being kind, and certainly not merely being cold.

_The Cricket on the Hearth_, though popular, I think, with many sections of the great army of Dickensians, cannot be spoken of in any such abstract or serious terms. It is a brief domestic glimpse; it is an interior. It must be remembered that Dickens was fond of interiors as such; he was like a romantic tramp who should go from window to window looking in at the parlours. He had that solid, indescribable delight in the mere solidity and neatness of funny little humanity in its funny little houses, like doll's houses. To him every house was a box, a Christmas box, in which a dancing human doll was tied up in bricks and slates instead of string and brown paper. He went from one gleaming window to another, looking in at the lamp-lit parlours. Thus he stood for a little while looking in at this cosy if commonplace interior of the carrier and his wife; but he did not stand there very long. He was on his way to quainter towns and villages. Already the plants were sprouting upon the balcony of Miss Tox; and the great wind was rising that flung Mr. Pecksniff against his own front door.

TALE OF TWO CITIES

It was well for him, at any rate, that the people rose in France. It was well for him, at any rate, that the guillotine was set up in the Place de la Concorde. Unconsciously, but not accidentally, Dickens was here working out the whole true comparison between swift revolutionism in Paris and slow evolutionism in London. Sidney Carton is one of those sublime ascetics whose head offends them, and who cut it off. For him at least it was better that the blood should flow in Paris than that the wine should flow any longer in London. And if I say that even now the guillotine might be the best cure for many a London lawyer, I ask you to believe that I am not merely flippant. But you will not believe it.

BARNABY RUDGE

It may be said that there is no comparison between that explosive opening of the intellect in Paris and an antiquated madman leading a knot of provincial Protestants. The Man of the Hill, says Victor Hugo somewhere, fights for an idea; the Man of the Forest for a prejudice. Nevertheless it remains true that the enemies of the red cap long attempted to represent it as a sham decoration in the style of Sim Tappertit. Long after the revolutionists had shown more than the qualities of men, it was common among lords and lacqueys to attribute to them the stagey and piratical pretentiousness of urchins. The kings called Napoleon's pistol a toy pistol even while it was holding up their coach and mastering their money or their lives; they called his sword a stage sword even while they ran away from it. Something of the same senile inconsistency can be found in an English and American habit common until recently: that of painting the South Americans at once as ruffians wading in carnage, and also as poltroons playing at war. They blame them first for the cruelty of having a fight; and then for the weakness of having a sham fight. Such, however, since the French Revolution and before it, has been the fatuous attitude of certain Anglo-Saxons towards the whole revolutionary tradition. Sim Tappertit was a sort of answer to everything; and the young men were mocked as 'prentices long after they were masters. The rising fortune of the South American republics to-day is symbolical and even menacing of many things; and it may be that the romance of riot will not be so much extinguished as extended; and nearer home we may have boys being boys again, and in London the cry of "clubs."

THE UNCOMMERCIAL TRAVELLER

_The Uncommercial Traveller_ is a collection of Dickens's memories rather than of his literary purposes; but it is due to him to say that memory is often more startling in him than prophecy in anybody else. They have the character which belongs to all his vivid incidental writing: that they attach themselves always to some text which is a fact rather than an idea. He was one of those sons of Eve who are fonder of the Tree of Life than of the Tree of Knowledge--even of the knowledge of good and of evil. He was in this profoundest sense a realist. Critics have talked of an artist with his eye on the object. Dickens as an essayist always had his eye on an object before he had the faintest notion of a subject. All these works of his can best be considered as letters; they are notes of personal travel, scribbles in a diary about this or that that really happened. But Dickens was one of the few men who have the two talents that are the whole of literature--and have them both together. First, he could make a thing happen over again; and second, he could make it happen better. He can be called exaggerative; but mere exaggeration conveys nothing of his typical talent. Mere whirlwinds of words, mere melodramas of earth and heaven do not affect us as Dickens affects us, because they are exaggerations of nothing. If asked for an exaggeration of something, their inventors would be entirely dumb. They would not know how to exaggerate a broom-stick; for the life of them they could not exaggerate a tenpenny nail. Dickens always began with the nail or the broom-stick. He always began with a fact even when he was most fanciful; and even when he drew the long bow he was careful to hit the white.

This riotous realism of Dickens has its disadvantage--a disadvantage that comes out more clearly in these casual sketches than in his constructed romances. One grave defect in his greatness is that he was altogether too indifferent to theories. On large matters he went right by the very largeness of his mind; but in small matters he suffered from the lack of any logical test and ready reckoner. Hence his comment upon the details of civilisation or reform are sometimes apt to be jerky and jarring, and even grossly inconsistent. So long as a thing was heroic enough to admire, Dickens admired it; whenever it was absurd enough to laugh at he laughed at it: so far he was on sure ground. But about all the small human projects that lie between the extremes of the sublime and the ridiculous, his criticism was apt to have an accidental quality. As Matthew Arnold said of the remarks of the Young Man from the Country about the perambulator, they are felt not to be at the heart of the situation. On a great many occasions the Uncommercial Traveller seems, like other hasty travellers, to be criticising elements and institutions which he has quite inadequately understood; and once or twice the Uncommercial Traveller might almost as well be a Commercial Traveller for all he knows of the countryside.

An instance of what I mean may be found in the amusing article about the nightmares of the nursery. Superficially read it might almost be taken to mean that Dickens disapproved of ghost stories--disapproved of that old and genial horror which nurses can hardly supply fast enough for the children who want it. Dickens, one would have thought, should have been the last man in the world to object to horrible stories, having himself written some of the most horrible that exist in the world. The author of the Madman's Manuscript, of the disease of Monk and the death of Krook, cannot be considered fastidious in the matter of revolting realism or of revolting mysticism. If artistic horror is to be kept from the young, it is at least as necessary to keep little boys from reading _Pickwick_ or _Bleak House_ as to refrain from telling them the story of Captain Murderer or the terrible tale of Chips. If there was something appalling in the rhyme of Chips and pips and ships, it was nothing compared to that infernal refrain of "Mudstains, bloodstains" which Dickens himself, in one of his highest moments of hellish art, put into _Oliver Twist_.

I take this one instance of the excellent article called "Nurse's Stories" because it is quite typical of all the rest. Dickens (accused of superficiality by those who cannot grasp that there is foam upon deep seas) was really deep about human beings; that is, he was original and creative about them. But about ideas he did tend to be a little superficial. He judged them by whether they hit him, and not by what they were trying to hit. Thus in this book the great wizard of the Christmas ghosts seems almost the enemy of ghost stories; thus the almost melodramatic moralist who created Ralph Nickleby and Jonas Chuzzlewit cannot see the point in original sin; thus the great denouncer of official oppression in England may be found far too indulgent to the basest aspects of the modern police. His theories were less important than his creations, because he was a man of genius. But he himself thought his theories the more important, because he was a man.

SKETCHES BY BOZ

The greatest mystery about almost any great writer is why he was ever allowed to write at all. The first efforts of eminent men are always imitations; and very often they are bad imitations. The only question is whether the publisher had (as his name would seem to imply) some subconscious connection or sympathy with the public, and thus felt instinctively the presence of something that might ultimately tell; or whether the choice was merely a matter of chance and one Dickens was chosen and another Dickens left. The fact is almost unquestionable: most authors made their reputation by bad books and afterwards supported it by good ones. This is in some degree true even in the case of Dickens. The public continued to call him "Boz" long after the public had forgotten the _Sketches by Boz_. Numberless writers of the time speak of "Boz" as having written _Martin Chuzzlewit_ and "Boz" as having written _David Copperfield_. Yet if they had gone back to the original book signed "Boz" they might even have felt that it was vulgar and flippant. This is indeed the chief tragedy of publishers: that they may easily refuse at the same moment the wrong manuscript and the right man. It is easy to see of Dickens now that he was the right man; but a man might have been very well excused if he had not realised that the _Sketches_ was the right book. Dickens, I say, is a case for this primary query: whether there was in the first work any clear sign of his higher creative spirit. But Dickens is much less a case for this query than almost all the other great men of his period. The very earliest works of Thackeray are much more unimpressive than those of Dickens. Nay, they are much more vulgar than those of Dickens. And worst of all, they are much more numerous than those of Dickens. Thackeray came much nearer to being the ordinary literary failure than Dickens ever came. Read some of the earliest criticisms of Mr. Yellowplush or Michael Angelo Titmarsh and you will realise that at the very beginning there was more potential clumsiness and silliness in Thackeray than there ever was in Dickens. Nevertheless there was some potential clumsiness and silliness in Dickens; and what there is of it appears here and there in the admirable _Sketches by Boz_.

Perhaps we may put the matter this way: this is the only one of Dickens's works of which it is ordinarily necessary to know the date. To a close and delicate comprehension it is indeed very important that _Nicholas Nickleby_ was written at the beginning of Dickens's life, and _Our Mutual Friend_ towards the end of it. Nevertheless anybody could understand or enjoy these books, whenever they were written. If _Our Mutual Friend_ was written in the Latin of the Dark Ages we should still want it translated. If we thought that _Nicholas Nickleby_ would not be written until thirty years hence we should all wait for it eagerly. The general impression produced by Dickens's work is the same as that produced by miraculous visions; it is the destruction of time. Thomas Aquinas said that there was no time in the sight of God; however this may be, there was no time in the sight of Dickens. As a general rule Dickens can be read in any order; not only in any order of books, but even in any order of chapters. In an average Dickens book every part is so amusing and alive that you can read the parts backwards; you can read the quarrel first and then the cause of the quarrel; you can fall in love with a woman in the tenth chapter and then turn back to the first chapter to find out who she is. This is not chaos; it is eternity. It means merely that Dickens instinctively felt all his figures to be immortal souls who existed whether he wrote of them or not, and whether the reader read of them or not. There is a peculiar quality as of celestial pre-existence about the Dickens characters. Not only did they exist before we heard of them, they existed also before Dickens heard of them. As a rule this unchangeable air in Dickens deprives any discussion about date of its point. But as I have said, this is the one Dickens work of which the date _is_ essential. It is really an important part of the criticism of this book to say that it is his first book. Certain elements of clumsiness, of obviousness, of evident blunder, actually require the chronological explanation. It is biographically important that this is his first book, almost exactly in the same way that it is biographically important that _The Mystery of Edwin Drood_ was his last book. Change or no change, _Edwin Drood_ has this plain point of a last story about it: that it is not finished. But if the last book is unfinished, the first book is more unfinished still.

The _Sketches_ divide themselves, of course, into two broad classes. One half consists of sketches that are truly and in the strict sense sketches. That is, they are things that have no story and in their outline none of the character of creation; they are merely facts from the street or the tavern or the town hall, noted down as they occurred by an intelligence of quite exceptional vivacity. The second class consists of purely creative things: farces, romances, stories in any case with a non-natural perfection, or a poetical justice, to round them off. One class is admirably represented, for instance, by the sketch describing the Charity Dinner, the other by such a story as that of _Horatio Sparkins_. These things were almost certainly written by Dickens at very various periods of his youth; and early as the harvest is, no doubt it is a harvest and had ripened during a reasonably long time. Nevertheless it is with these two types of narrative that the young Charles Dickens first enters English literature; he enters it with a number of journalistic notes of such things as he has seen happen in streets or offices, and with a number of short stories which err on the side of the extravagant and even the superficial. Journalism had not then, indeed, sunk to the low level which it has since reached. His sketches of dirty London would not have been dirty enough for the modern Imperialist press. Still these first efforts of his are journalism, and sometimes vulgar journalism. It was as a journalist that he attacked the world, as a journalist that he conquered it.

The biographical circumstances will not, of course, be forgotten. The life of Dickens had been a curious one. Brought up in a family just poor enough to be painfully conscious of its prosperity and its respectability, he had been suddenly flung by a financial calamity into a social condition far below his own. For men on that exact edge of the educated class such a transition is really tragic. A duke may become a navvy for a joke, but a clerk cannot become a navvy for a joke. Dickens's parents went to a debtors' prison; Dickens himself went to a far more unpleasant place. The debtors' prison had about it at least that element of amiable compromise and kindly decay which belonged (and belongs still) to all the official institutions of England. But Dickens was doomed to see the very blackest aspect of nineteenth-century England, something far blacker than any mere bad government. He went not to a prison but to a factory. In the musty traditionalism of the Marshalsea old John Dickens could easily remain optimistic. In the ferocious efficiency of the modern factory young Charles Dickens narrowly escaped being a pessimist. He did escape this danger; finally he even escaped the factory itself. His next step in life was, if possible, even more eccentric. He was sent to school; he was sent off like an innocent little boy in Eton collars to learn the rudiments of Latin grammar, without any reference to the fact that he had already taken his part in the horrible competition and actuality of the age of manufactures. It was like giving a sacked bank manager a satchel and sending him to a dame's school. Nor was the third stage of this career unconnected with the oddity of the others. On leaving the school he was made a clerk in a lawyer's office, as if henceforward this child of ridiculous changes was to settle down into a silent assistant for a quiet solicitor. It was exactly at this moment that his fundamental rebellion began to seethe; it seethed more against the quiet finality of his legal occupation than it had seethed against the squalor and slavery of his days of poverty. There must have been in his mind, I think, a dim feeling: "Did all my dark crises mean only this; was I crucified only that I might become a solicitor's clerk?" Whatever be the truth about this conjecture there can be no question about the facts themselves. It was about this time that he began to burst and bubble over, to insist upon his own intellect, to claim a career. It was about this time that he put together a loose pile of papers, satires on institutions, pictures of private persons, fairy tales of the vulgarity of his world, odds and ends such as come out of the facility and the fierce vanity of youth. It was about this time at any rate that he decided to publish them, and gave them the name of _Sketches by Boz_.

They must, I think, be read in the light of this youthful explosion. In some psychological sense he had really been wronged. But he had only become conscious of his wrongs as his wrongs had been gradually righted. Similarly, it has often been found that a man who can patiently endure penal servitude through a judicial blunder will nevertheless, when once his cause is well asserted, quarrel about the amount of compensation or complain of small slights in his professional existence. These are the marks of the first literary action of Dickens. It has in it all the peculiar hardness of youth; a hardness which in those who have in any way been unfairly treated reaches even to impudence. It is a terrible thing for any man to find out that his elders are wrong. And this almost unkindly courage of youth must partly be held responsible for the smartness of Dickens, that almost offensive smartness which in these earlier books of his sometimes irritates us like the showy gibes in the tall talk of a school-boy. These first pages bear witness both to the energy of his genius and also to its unenlightenment; he seems more ignorant and more cocksure than so great a man should be. Dickens was never stupid, but he was sometimes silly; and he is occasionally silly here.

All this must be said to prepare the more fastidious modern for these papers, if he has never read them before. But when all this has been said there remains in them exactly what always remains in Dickens when you have taken away everything that can be taken away by the most fastidious modern who ever dissected his grandmother. There remains that _primum mobile_ of which all the mystics have spoken: energy, the power to create. I will not call it "the will to live," for that is a priggish phrase of German professors. Even German professors, I suppose, have the will to live. But Dickens had exactly what German professors have not: he had the power to live. And indeed it is most valuable to have these early specimens of the Dickens work if only because they are specimens of his spirit apart from his matured intelligence. It is well to be able to realise that contact with the Dickens world is almost like a physical contact; it is like stepping suddenly into the hot smells of a greenhouse, or into the bleak smell of the sea. We know that we are there. Let any one read, for instance, one of the foolish but amusing farces in Dickens's first volume. Let him read, for instance, such a story as that of _Horatio Sparkins_ or that of _The Tuggses at Ramsgate_. He will not find very much of that verbal felicity or fantastic irony that Dickens afterwards developed; the incidents are upon the plain lines of the stock comedy of the day: sharpers who entrap simpletons, spinsters who angle for husbands, youths who try to look Byronic and only look foolish. Yet there is something in these stories which there is not in the ordinary stock comedies of that day: an indefinable flavour of emphasis and richness, a hint as of infinity of fun. Doubtless, for instance, a million comic writers of that epoch had made game of the dark, romantic young man who pretended to abysses of philosophy and despair. And it is not easy to say exactly why we feel that the few metaphysical remarks of Mr. Horatio Sparkins are in some way really much funnier than any of those old stock jokes. It is in a certain quality of deep enjoyment in the writer as well as the reader; as if the few words written had been dipped in dark nonsense and were, as it were, reeking with derision. "Because if Effect be the result of Cause and Cause be the Precursor of Effect," said Mr. Horatio Sparkins, "I apprehend that you are wrong." Nobody can get at the real secret of sentences like that; sentences which were afterwards strewed with reckless liberality over the conversation of Dick Swiveller or Mr. Mantalini, Sim Tappertit or Mr. Pecksniff. Though the joke seems most superficial one has only to read it a certain number of times to see that it is most subtle. The joke does not lie in Mr. Sparkins merely using long words, any more than the joke lies merely in Mr. Swiveller drinking, or in Mr. Mantalini deceiving his wife. It is something in the arrangement of the words; something in a last inspired turn of absurdity given to a sentence. In spite of everything Horatio Sparkins is funny. We cannot tell why he is funny. When we know why he is funny we shall know why Dickens is great.

Standing as we do here upon the threshold, as it were, of the work of Dickens, it may be well perhaps to state this truth as being, after all, the most important one. This first work had, as I have said, the faults of first work and the special faults that arose from its author's accidental history; he was deprived of education, and therefore it was in some ways uneducated; he was confronted with the folly and failure of his natural superiors and guardians, and therefore it was in some ways pert and insolent. Nevertheless the main fact about the work is worth stating here for any reader who should follow the chronological order and read the _Sketches by Boz_ before embarking on the stormy and splendid sea of _Pickwick_. For the sea of _Pickwick_, though splendid, does make some people seasick. The great point to be emphasised at such an initiation is this: that people, especially refined people, are not to judge of Dickens by what they would call the coarseness or commonplaceness of his subject. It is quite true that his jokes are often on the same _subjects_ as the jokes in a halfpenny comic paper. Only they happen to be good jokes. He does make jokes about drunkenness, jokes about mothers-in-law, jokes about henpecked husbands, jokes (which is much more really unpardonable) about spinsters, jokes about physical cowardice, jokes about fatness, jokes about sitting down on one's hat. He does make fun of all these things; and the reason is not very far to seek. He makes fun of all these things because all these things, or nearly all of them, are really very funny. But a large number of those who might otherwise read and enjoy Dickens are undoubtedly "put off" (as the phrase goes) by the fact that he seems to be echoing a poor kind of claptrap in his choice of incidents and images. Partly, of course, he suffers from the very fact of his success; his play with these topics was so good that every one else has played with them increasingly since; he may indeed have copied the old jokes, but he certainly renewed them. For instance, "Ally Sloper" was certainly copied from Wilkins Micawber. To this day you may see (in the front page of that fine periodical) the bald head and the high shirt collar that betray the high original from which "Ally Sloper" is derived. But exactly because "Sloper" was stolen from Micawber, for that very reason the new generation feels as if Micawber were stolen from "Sloper." Many modern readers feel as if Dickens were copying the comic papers, whereas in truth the comic papers are still copying Dickens.

Dickens showed himself to be an original man by always accepting old and established topics. There is no clearer sign of the absence of originality among modern poets than their disposition to find new themes. Really original poets write poems about the spring. They are always fresh, just as the spring is always fresh. Men wholly without originality write poems about torture, or new religions, of some perversion of obscenity, hoping that the mere sting of the subject may speak for them. But we do not sufficiently realise that what is true of the classic ode is also true of the classic joke. A true poet writes about the spring being beautiful because (after a thousand springs) the spring really is beautiful. In the same way the true humourist writes about a man sitting down on his hat, because the act of sitting down on one's hat (however often and however admirably performed) really is extremely funny. We must not dismiss a new poet because his poem is called _To a Skylark_; nor must we dismiss a humourist because his new farce is called _My Mother-in-law_. He may really have splendid and inspiring things to say upon an eternal problem. The whole question is whether he has.

Now this is exactly where Dickens, and the possible mistake about Dickens, both come in. Numbers of sensitive ladies, numbers of simple æsthetes, have had a vague shrinking from that element in Dickens which begins vaguely in _The Tuggses at Ramsgate_ and culminates in _Pickwick_. They have a vague shrinking from the mere subject matter; from the mere fact that so much of the fun is about drinking or fighting, or falling down, or eloping with old ladies. It is to these that the first appeal must be made upon the threshold of Dickens criticism. Let them really read the thing and really see whether the humour is the gross and half-witted jeering which they imagine it to be. It is exactly here that the whole genius of Dickens is concerned. His subjects are indeed stock subjects; like the skylark of Shelley, or the autumn of Keats. But all the more because they are stock subjects the reader realises what a magician is at work. The notion of a clumsy fellow who falls off his horse is indeed a stock and stale subject. But Mr. Winkle is not a stock and stale subject. Nor is his horse a stock and stale subject; it is as immortal as the horses of Achilles. The notion of a fat old gentleman proud of his legs might easily be vulgar. But Mr. Pickwick proud of his legs is not vulgar; somehow we feel that they were legs to be proud of. And it is exactly this that we must look for in these _Sketches_. We must not leap to any cheap fancy that they are low farces. Rather we must see that they are not low farces; and see that nobody but Dickens could have prevented them from being so.

PICKWICK PAPERS

There are those who deny with enthusiasm the existence of a God and are happy in a hobby which they call the Mistakes of Moses. I have not studied their labours in detail, but it seems that the chief mistake of Moses was that he neglected to write the Pentateuch. The lesser errors, apparently, were not made by Moses, but by another person equally unknown. These controversialists cover the very widest field, and their attacks upon Scripture are varied to the point of wildness. They range from the proposition that the unexpurgated Bible is almost as unfit for an American girls' school as is an unexpurgated Shakespeare; they descend to the proposition that kissing the Book is almost as hygienically dangerous as kissing the babies of the poor. A superficial critic might well imagine that there was not one single sentence left of the Hebrew or Christian Scriptures which this school had not marked with some ingenious and uneducated comment. But there is one passage at least upon which they have never pounced, at least to my knowledge; and in pointing it out to them I feel that I am, or ought to be, providing material for quite a multitude of Hyde Park orations. I mean that singular arrangement in the mystical account of the Creation by which light is created first and all the luminous bodies afterwards. One could not imagine a process more open to the elephantine logic of the Bible-smasher than this: that the sun should be created after the sunlight. The conception that lies at the back of the phrase is indeed profoundly antagonistic to much of the modern point of view. To many modern people it would sound like saying that foliage existed before the first leaf; it would sound like saying that childhood existed before a baby was born. The idea is, as I have said, alien to most modern thought, and like many other ideas which are alien to most modern thought, it is a very subtle and a very sound idea. Whatever be the meaning of the passage in the actual primeval poem, there is a very real metaphysical meaning in the idea that light existed before the sun and stars. It is not barbaric; it is rather Platonic. The idea existed before any of the machinery which made manifest the idea. Justice existed when there was no need of judges, and mercy existed before any man was oppressed.

However this may be in the matter of religion and philosophy, it can be said with little exaggeration that this truth is the very key of literature. The whole difference between construction and creation is exactly this: that a thing constructed can only be loved after it is constructed; but a thing created is loved before it exists, as the mother can love the unborn child. In creative art the essence of a book exists before the book or before even the details or main features of the book; the author enjoys it and lives in it with a kind of prophetic rapture. He wishes to write a comic story before he has thought of a single comic incident. He desires to write a sad story before he has thought of anything sad. He knows the atmosphere before he knows anything. There is a low priggish maxim sometimes uttered by men so frivolous as to take humour seriously--a maxim that a man should not laugh at his own jokes. But the great artist not only laughs at his own jokes; he laughs at his own jokes before he has made them. In the case of a man really humorous we can see humour in his eye before he has thought of any amusing words at all. So the creative writer laughs at his comedy before he creates it, and he has tears for his tragedy before he knows what it is. When the symbols and the fulfilling facts do come to him, they come generally in a manner very fragmentary and inverted, mostly in irrational glimpses of crisis or consummation. The last page comes before the first; before his romance has begun, he knows that it has ended well. He sees the wedding before the wooing; he sees the death before the duel. But most of all he sees the colour and character of the whole story prior to any possible events in it. This is the real argument for art and style, only that the artists and the stylists have not the sense to use it. In one very real sense style is far more important than either character or narrative. For a man knows what style of book he wants to write when he knows nothing else about it.

_Pickwick_ is in Dickens's career the mere mass of light before the creation of sun or moon. It is the splendid, shapeless substance of which all his stars were ultimately made. You might split up _Pickwick_ into innumerable novels as you could split up that primeval light into innumerable solar systems. The _Pickwick Papers_ constitute first and foremost a kind of wild promise, a pre-natal vision of all the children of Dickens. He had not yet settled down into the plain, professional habit of picking out a plot and characters, of attending to one thing at a time, of writing a separate, sensible novel and sending it off to his publishers. He is still in the youthful whirl of the kind of world that he would like to create. He has not yet really settled what story he will write, but only what sort of story he will write. He tries to tell ten stories at once; he pours into the pot all the chaotic fancies and crude experiences of his boyhood; he sticks in irrelevant short stories shamelessly, as into a scrap-book; he adopts designs and abandons them, begins episodes and leaves them unfinished; but from the first page to the last there is a nameless and elemental ecstasy--that of the man who is doing the kind of thing that he can do. Dickens, like every other honest and effective writer, came at last to some degree of care and self-restraint. He learned how to make his _dramatis personæ_ assist his drama; he learned how to write stories which were full of rambling and perversity, but which were stories. But before he wrote a single real story, he had a kind of vision. It was a vision of the Dickens world--a maze of white roads, a map full of fantastic towns, thundering coaches, clamorous market-places, uproarious inns, strange and swaggering figures. That vision was _Pickwick_.

It must be remembered that this is true even in connection with the man's contemporaneous biography. Apart from anything else about it, _Pickwick_ was his first great chance. It was a big commission given in some sense to an untried man, that he might show what he could do. It was in a strict sense a sample. And just as a sample of leather can be only a piece of leather, or a sample of coal a lump of coal, so this book may most properly be regarded as simply a lump of Dickens. He was anxious to show all that was in him. He was more concerned to prove that he could write well than to prove that he could write this particular book well. And he did prove this, at any rate. No one ever sent such a sample as the sample of Dickens. His roll of leather blocked up the street; his lump of coal set the Thames on fire.

The book originated in the suggestion of a publisher; as many more good books have done than the arrogance of the man of letters is commonly inclined to admit. Very much is said in our time about Apollo and Admetus, and the impossibility of asking genius to work within prescribed limits or assist an alien design. But after all, as a matter of fact, some of the greatest geniuses have done it, from Shakespeare botching up bad comedies and dramatising bad novels down to Dickens writing a masterpiece as the mere framework for a Mr. Seymour's sketches. Nor is the true explanation irrelevant to the spirit and power of Dickens. Very delicate, slender, and _bizarre_ talents are indeed incapable of being used for an outside purpose, whether of public good or of private gain. But about very great and rich talent there goes a certain disdainful generosity which can turn its hand to anything. Minor poets cannot write to order; but very great poets can write to order. The larger the man's mind, the wider his scope of vision, the more likely it will be that anything suggested to him will seem significant and promising; the more he has a grasp of everything the more ready he will be to write anything. It is very hard (if that is the question) to throw a brick at a man and ask him to write an epic; but the more he is a great man the more able he will be to write about the brick. It is very unjust (if that is all) to point to a hoarding of Colman's mustard and demand a flood of philosophical eloquence; but the greater the man is the more likely he will be to give it to you. So it was proved, not for the first time, in this great experiment of the early employment of Dickens. Messrs. Chapman and Hall came to him with a scheme for a string of sporting stories to serve as the context, and one might almost say the excuse, for a string of sketches by Seymour, the sporting artist. Dickens made some modifications in the plan, but he adopted its main feature; and its main feature was Mr. Winkle. To think of what Mr. Winkle might have been in the hands of a dull _farceur_, and then to think of what he is, is to experience the feeling that Dickens made a man out of rags and refuse. Dickens was to work splendidly and successfully in many fields, and to send forth many brilliant books and brave figures. He was destined to have the applause of continents like a statesman, and to dictate to his publishers like a despot; but perhaps he never worked again so supremely well as here, where he worked in chains. It may well be questioned whether his one hack book is not his masterpiece.

Of course it is true that as he went on his independence increased, and he kicked quite free of the influences that had suggested his story. So Shakespeare declared his independence of the original chronicle of Hamlet, Prince of Denmark, eliminating altogether (with some wisdom) another uncle called Wiglerus. At the start the Nimrod Club of Chapman and Hall may have even had equal chances with the Pickwick Club of young Mr. Dickens; but the Pickwick Club became something much better than any publisher had dared to dream of. Some of the old links were indeed severed by accident or extraneous trouble; Seymour, for whose sake the whole had perhaps been planned, blew his brains out before he had drawn ten pictures. But such things were trifles compared to _Pickwick_ itself. It mattered little now whether Seymour blew his brains out, so long as Charles Dickens blew his brains in. The work became systematically and progressively more powerful and masterly. Many critics have commented on the somewhat discordant and inartistic change between the earlier part of _Pickwick_ and the later; they have pointed out, not without good sense, that the character of Mr. Pickwick changes from that of a silly buffoon to that of a solid merchant. But the case, if these critics had noticed it, is much stronger in the minor characters of the great company. Mr. Winkle, who has been an idiot (even, perhaps, as Mr. Pickwick says, "an impostor"), suddenly becomes a romantic and even reckless lover, scaling a forbidden wall and planning a bold elopement. Mr. Snodgrass, who has behaved in a ridiculous manner in all serious positions, suddenly finds himself in a ridiculous position--that of a gentleman surprised in a secret love affair--and behaves in a manner perfectly manly, serious, and honourable. Mr. Tupman alone has no serious emotional development, and for this reason it is, presumably, that we hear less and less of Mr. Tupman towards the end of the book. Dickens has by this time got into a thoroughly serious mood--a mood expressed indeed by extravagant incidents, but none the less serious for that; and into this Winkle and Snodgrass, in the character of romantic lovers, could be made to fit. Mr. Tupman had to be left out of the love affairs; therefore Mr. Tupman is left out of the book.

Much of the change was due to the entrance of the greatest character in the story. It may seem strange at the first glance to say that Sam Weller helped to make the story serious. Nevertheless, this is strictly true. The introduction of Sam Weller had, to begin with, some merely accidental and superficial effects. When Samuel Weller had appeared, Samuel Pickwick was no longer the chief farcical character. Weller became the joker and Pickwick in some sense the butt of his jokes. Thus it was obvious that the more simple, solemn, and really respectable this butt could be made the better. Mr. Pickwick had been the figure capering before the footlights. But with the advent of Sam, Mr. Pickwick had become a sort of black background and had to behave as such. But this explanation, though true as far as it goes, is a mean and unsatisfactory one, leaving the great elements unexplained. For a much deeper and more righteous reason Sam Weller introduces the more serious tone of Pickwick. He introduces it because he introduces something which it was the chief business of Dickens to preach throughout his life--something which he never preached so well as when he preached it unconsciously. Sam Weller introduces the English people.

Sam Weller is the great symbol in English literature of the populace peculiar to England. His incessant stream of sane nonsense is a wonderful achievement of Dickens: but it is no great falsification of the incessant stream of sane nonsense as it really exists among the English poor. The English poor live in an atmosphere of humour; they think in humour. Irony is the very air that they breathe. A joke comes suddenly from time to time into the head of a politician or a gentleman, and then as a rule he makes the most of it; but when a serious word comes into the mind of a coster it is almost as startling as a joke. The word "chaff" was, I suppose, originally applied to badinage to express its barren and unsustaining character; but to the English poor chaff is as sustaining as grain. The phrase that leaps to their lips is the ironical phrase. I remember once being driven in a hansom cab down a street that turned out to be a _cul de sac_, and brought us bang up against a wall. The driver and I simultaneously said something. But I said: "This'll never do!" and he said: "This is all right!" Even in the act of pulling back his horse's nose from a brick wall, that confirmed satirist thought in terms of his highly-trained and traditional satire; while I, belonging to a duller and simpler class, expressed my feelings in words as innocent and literal as those of a rustic or a child.

This eternal output of divine derision has never been so truly typified as by the character of Sam; he is a grotesque fountain which gushes the living waters for ever. Dickens is accused of exaggeration and he is often guilty of exaggeration; but here he does not exaggerate: he merely symbolises and sublimates like any other great artist. Sam Weller does not exaggerate the wit of the London street arab one atom more than Colonel Newcome, let us say, exaggerates the stateliness of an ordinary soldier and gentleman, or than Mr. Collins exaggerates the fatuity of a certain kind of country clergyman. And this breath from the boisterous brotherhood of the poor lent a special seriousness and smell of reality to the whole story. The unconscious follies of Winkle and Tupman are blown away like leaves before the solid and conscious folly of Sam Weller. Moreover, the relations between Pickwick and his servant Sam are in some ways new and valuable in literature. Many comic writers had described the clever rascal and his ridiculous dupe; but here, in a fresh and very human atmosphere, we have a clever servant who was not a rascal and a dupe who was not ridiculous. Sam Weller stands in some ways for a cheerful knowledge of the world; Mr. Pickwick stands for a still more cheerful ignorance of the world. And Dickens responded to a profound human sentiment (the sentiment that has made saints and the sanctity of children) when he made the gentler and less-travelled type--the type which moderates and controls. Knowledge and innocence are both excellent things, and they are both very funny. But it is right that knowledge should be the servant and innocence the master.

The sincerity of this study of Sam Weller has produced one particular effect in the book which I wonder that critics of Dickens have never noticed or discussed. Because it has no Dickens "pathos," certain parts of it are truly pathetic. Dickens, realising rightly that the whole tone of the book was fun, felt that he ought to keep out of it any great experiments in sadness and keep within limits those that he put in. He used this restraint in order not to spoil the humour; but (if he had known himself better) he might well have used it in order not to spoil the pathos. This is the one book in which Dickens was, as it were, forced to trample down his tender feelings; and for that very reason it is the one book where all the tenderness there is is quite unquestionably true. An admirable example of what I mean may be found in the scene in which Sam Weller goes down to see his bereaved father after the death of his step-mother. The most loyal admirer of Dickens can hardly prevent himself from giving a slight shudder when he thinks of what Dickens might have made of that scene in some of his more expansive and maudlin moments. For all I know old Mrs. Weller might have asked what the wild waves were saying; and for all I know old Mr. Weller might have told her. As it is, Dickens, being forced to keep the tale taut and humorous, gives a picture of humble respect and decency which is manly, dignified, and really sad. There is no attempt made by these simple and honest men, the father and son, to pretend that the dead woman was anything greatly other than she was; their respect is for death, and for the human weakness and mystery which it must finally cover. Old Tony Weller does not tell his shrewish wife that she is already a white-winged angel; he speaks to her with an admirable good nature and good sense:

"'Susan,' I says, 'you've been a wery good vife to me altogether: keep a good heart, my dear, and you'll live to see me punch that 'ere Stiggins's 'ead yet.' She smiled at this, Samivel ... but she died arter all."

That is perhaps the first and the last time that Dickens ever touched the extreme dignity of pathos. He is restraining his compassion, and afterwards he let it go. Now laughter is a thing that can be let go; laughter has in it a quality of liberty. But sorrow has in it by its very nature a quality of confinement; pathos by its very nature fights with itself. Humour is expansive; it bursts outwards; the fact is attested by the common expression, "holding one's sides." But sorrow is not expansive; and it was afterwards the mistake of Dickens that he tried to make it expansive. It is the one great weakness of Dickens as a great writer, that he did try to make that sudden sadness, that abrupt pity, which we call pathos, a thing quite obvious, infectious, public, as if it were journalism or the measles. It is pleasant to think that in this supreme masterpiece, done in the dawn of his career, there is not even this faint fleck upon the sun of his just splendour. Pickwick will always be remembered as the great example of everything that made Dickens great; of the solemn conviviality of great friendships, of the erratic adventures of old English roads, of the hospitality of old English inns, of the great fundamental kindliness and honour of old English manners. First of all, however, it will always be remembered for its laughter, or, if you will, for its folly. A good joke is the one ultimate and sacred thing which cannot be criticised. Our relations with a good joke are direct and even divine relations. We speak of "seeing" a joke just as we speak of "seeing" a ghost or a vision. If we have seen it, it is futile to argue with us; and we have seen the vision of _Pickwick_. _Pickwick_ may be the top of Dickens's humour; I think upon the whole it is. But the broad humour of _Pickwick_ he broadened over many wonderful kingdoms; the narrow pathos of _Pickwick_ he never found again.

NICHOLAS NICKLEBY

Romance is perhaps the highest point of human expression, except indeed religion, to which it is closely allied. Romance resembles religion especially in this, that it is not only a simplification but a shortening of existence. Both romance and religion see everything as it were foreshortened; they see everything in an abrupt and fantastic perspective, coming to an apex. It is the whole essence of perspective that it comes to a point. Similarly, religion comes to a point--to the point. Thus religion is always insisting on the shortness of human life. But it does not insist on the shortness of human life as the pessimists insist on it. Pessimism insists on the shortness of human life in order to show that life is valueless. Religion insists on the shortness of human life in order to show that life is frightfully valuable--is almost horribly valuable. Pessimism says that life is so short that it gives nobody a chance; religion says that life is so short that it gives everybody his final chance. In the first case the word brevity means futility; in the second case, opportunity. But the case is even stronger than this. Religion shortens everything. Religion shortens even eternity. Where science, submitting to the false standard of time, sees evolution, which is slow, religion sees creation, which is sudden. Philosophically speaking, the process is neither slow nor quick since we have nothing to compare it with. Religion prefers to think of it as quick. For religion the flowers shoot up suddenly like rockets. For religion the mountains are lifted up suddenly like waves. Those who quote that fine passage which says that in God's sight a thousand years are as yesterday that is passed as a watch in the night, do not realise the full force of the meaning. To God a thousand years are not only a watch but an exciting watch. For God time goes at a gallop, as it does to a man reading a good tale.

All this is, in a humble manner, true for romance. Romance is a shortening and sharpening of the human difficulty. Where you and I have to vote against a man, or write (rather feebly) against a man, or sign illegible petitions against a man, romance does for him what we should really like to see done. It knocks him down; it shortens the slow process of historical justice. All romances consist of three characters. Other characters may be introduced; but those other characters are certainly mere scenery as far as the romance is concerned. They are bushes that wave rather excitedly; they are posts that stand up with a certain pride; they are correctly painted rocks that frown very correctly; but they are all landscape--they are all a background. In every pure romance there are three living and moving characters. For the sake of argument they may be called St. George and the Dragon and the Princess. In every romance there must be the twin elements of loving and fighting. In every romance there must be the three characters: there must be the Princess, who is a thing to be loved; there must be the Dragon, who is a thing to be fought; and there must be St. George, who is a thing that both loves and fights. There have been many symptoms of cynicism and decay in our modern civilisation. But of all the signs of modern feebleness, of lack of grasp on morals as they actually must be, there has been none quite so silly or so dangerous as this: that the philosophers of to-day have started to divide loving from fighting and to put them into opposite camps. There could be no worse sign than that a man, even Nietzsche, can be found to say that we should go in for fighting instead of loving. There can be no worse sign than that a man, even Tolstoi, can be found to tell us that we should go in for loving instead of fighting. The two things imply each other; they implied each other in the old romance and in the old religion, which were the two permanent things of humanity. You cannot love a thing without wanting to fight for it. You cannot fight without something to fight for. To love a thing without wishing to fight for it is not love at all; it is lust. It may be an airy, philosophical, and disinterested lust; it may be, so to speak, a virgin lust; but it is lust, because it is wholly self-indulgent and invites no attack. On the other hand, fighting for a thing without loving it is not even fighting; it can only be called a kind of horse-play that is occasionally fatal. Wherever human nature is human and unspoilt by any special sophistry, there exists this natural kinship between war and wooing, and that natural kinship is called romance. It comes upon a man especially in the great hour of youth; and every man who has ever been young at all has felt, if only for a moment, this ultimate and poetic paradox. He knows that loving the world is the same thing as fighting the world. It was at the very moment when he offered to like everybody he also offered to hit everybody. To almost every man that can be called a man this especial moment of the romantic culmination has come. In the first resort the man wished to live a romance. In the second resort, in the last and worst resort, he was content to write one.

Now there is a certain moment when this element enters independently into the life of Dickens. There is a particular time when we can see him suddenly realise that he wants to write a romance and nothing else. In reading his letters, in appreciating his character, this point emerges clearly enough. He was full of the afterglow of his marriage; he was still young and psychologically ignorant; above all, he was now, really for the first time, sure that he was going to be at least some kind of success. There is, I repeat, a certain point at which one feels that Dickens will either begin to write romances or go off on something different altogether. This crucial point in his life is marked by _Nicholas Nickleby_.

It must be remembered that before this issue of _Nicholas Nickleby_ his work, successful as it was, had not been such as to dedicate him seriously or irrevocably to the writing of novels. He had already written three books; and at least two of them are classed among the novels under his name. But if we look at the actual origin and formation of these books we see that they came from another source and were really designed upon another plan. The three books were, of course, the _Sketches by Boz_, _the Pickwick Papers_, and _Oliver Twist_. It is, I suppose, sufficiently well understood that the _Sketches by Boz_ are, as their name implies, only sketches. But surely it is quite equally clear that the _Pickwick Papers_ are, as their name implies, merely papers. Nor is the case at all different in spirit and essence when we come to _Oliver Twist_. There is indeed a sort of romance in _Oliver Twist_, but it is such an uncommonly bad one that it can hardly be regarded as greatly interrupting the previous process; and if the reader chooses to pay very little attention to it, he cannot pay less attention to it than the author did. But in fact the case lies far deeper. _Oliver Twist_ is so much apart from the ordinary track of Dickens, it is so gloomy, it is so much all in one atmosphere, that it can best be considered as an exception or a solitary excursus in his work. Perhaps it can best be considered as the extension of one of his old sketches, of some sketch that happened to be about a visit to a workhouse or a gaol. In the _Sketches by Boz_ he might well have visited a workhouse where he saw Bumble; in the _Sketches by Boz_ he might well have visited a prison where he saw Fagin. We are still in the realm of sketches and sketchiness. _The Pickwick Papers_ may be called an extension of one of his bright sketches. _Oliver Twist_ may be called an extension of one of his gloomy ones.

Had he continued along this line all his books might very well have been note-books. It would be very easy to split up all his subsequent books into scraps and episodes, such as those which make up the _Sketches by Boz_. It would be easy enough for Dickens, instead of publishing _Nicholas Nickleby_, to have published a book of sketches, one of which was called "A Yorkshire School," another called "A Provincial Theatre," and another called "Sir Mulberry Hawk or High Life Revealed," another called "Mrs. Nickleby or a Lady's Monologue." It would have been very easy to have thrown over the rather chaotic plan of the _Old Curiosity Shop_. He might have merely written short stories called "The Glorious Apollos," "Mrs. Quilp's Tea-Party," "Mrs. Jarley's Waxwork," "The Little Servant," and "The Death of a Dwarf." _Martin Chuzzlewit_ might have been twenty stories instead of one story. _Dombey and Son_ might have been twenty stories instead of one story. We might have lost all Dickens's novels; we might have lost altogether Dickens the novelist. We might have lost that steady love of a seminal and growing romance which grew on him steadily as the years advanced, and which gave us towards the end some of his greatest triumphs. All his books might have been _Sketches by Boz_. But he did turn away from this, and the turning-point is _Nicholas Nickleby_.

Everything has a supreme moment and is crucial; that is where our friends the evolutionists go wrong. I suppose that there is an instant of midsummer as there is an instant of midnight. If in the same way there is a supreme point of spring, _Nicholas Nickleby_ is the supreme point of Dickens's spring. I do not mean that it is the best book that he wrote in his youth. _Pickwick_ is a better book. I do not mean that it contains more striking characters than any of the other books in his youth. The _Old Curiosity Shop_ contains at least two more striking characters. But I mean that this book coincided with his resolution to be a great novelist and his final belief that he could be one. Henceforward his books are novels, very commonly bad novels. Previously they have not really been novels at all. There are many indications of the change I mean. Here is one, for instance, which is more or less final. _Nicholas Nickleby_ is Dickens's first romantic novel because it is his first novel with a proper and dignified romantic hero; which means, of course, a somewhat chivalrous young donkey. The hero of _Pickwick_ is an old man. The hero of _Oliver Twist_ is a child. Even after _Nicholas Nickleby_ this non-romantic custom continued. The _Old Curiosity Shop_ has no hero in particular. The hero of _Barnaby Rudge_ is a lunatic. But Nicholas Nickleby is a proper, formal, and ceremonial hero. He has no psychology; he has not even any particular character; but he is made deliberately a hero--young, poor, brave, unimpeachable, and ultimately triumphant. He is, in short, the hero. Mr. Vincent Crummles had a colossal intellect; and I always have a fancy that under all his pomposity he saw things more keenly than he allowed others to see. The moment he saw Nicholas Nickleby, almost in rags and limping along the high road, he engaged him (you will remember) as first walking gentleman. He was right. Nobody could possibly be more of a first walking gentleman than Nicholas Nickleby was. He was the first walking gentleman before he went on to the boards of Mr. Vincent Crummles's theatre, and he remained the first walking gentleman after he had come off.

Now this romantic method involves a certain element of climax which to us appears crudity. Nicholas Nickleby, for instance, wanders through the world; he takes a situation as assistant to a Yorkshire schoolmaster; he sees an act of tyranny of which he strongly disapproves; he cries out "Stop!" in a voice that makes the rafters ring; he thrashes the schoolmaster within an inch of his life; he throws the schoolmaster away like an old cigar, and he goes away. The modern intellect is positively prostrated and flattened by this rapid and romantic way of righting wrongs. If a modern philanthropist came to Dotheboys Hall I fear he would not employ the simple, sacred, and truly Christian solution of beating Mr. Squeers with a stick. I fancy he would petition the Government to appoint a Royal Commission to inquire into Mr. Squeers. I think he would every now and then write letters to newspapers reminding people that, in spite of all appearances to the contrary, there was a Royal Commission to inquire into Mr. Squeers. I agree that he might even go the length of calling a crowded meeting in St. James's Hall on the subject of the best policy with regard to Mr. Squeers. At this meeting some very heated and daring speakers might even go the length of alluding sternly to Mr. Squeers. Occasionally even hoarse voices from the back of the hall might ask (in vain) what was going to be done with Mr. Squeers. The Royal Commission would report about three years afterwards and would say that many things had happened which were certainly most regrettable; that Mr. Squeers was the victim of a bad system; that Mrs. Squeers was also the victim of a bad system; but that the man who sold Squeers his cane had really acted with great indiscretion and ought to be spoken to kindly. Something like this would be what, after four years, the Royal Commission would have said; but it would not matter in the least what the Royal Commission had said, for by that time the philanthropists would be off on a new tack and the world would have forgotten all about Dotheboys Hall and everything connected with it. By that time the philanthropists would be petitioning Parliament for another Royal Commission; perhaps a Royal Commission to inquire into whether Mr. Mantalini was extravagant with his wife's money; perhaps a commission to inquire into whether Mr. Vincent Crummles kept the Infant Phenomenon short by means of gin.

If we wish to understand the spirit and the period of _Nicholas Nickleby_ we must endeavour to comprehend and to appreciate the old more decisive remedies, or, if we prefer to put it so, the old more desperate remedies. Our fathers had a plain sort of pity; if you will, a gross and coarse pity. They had their own sort of sentimentalism. They were quite willing to weep over Smike. But it certainly never occurred to them to weep over Squeers. Even those who opposed the French war opposed it exactly in the same way as their enemies opposed the French soldiers. They fought with fighting. Charles Fox was full of horror at the bitterness and the useless bloodshed; but if any one had insulted him over the matter, he would have gone out and shot him in a duel as coolly as any of his contemporaries. All their interference was heroic interference. All their legislation was heroic legislation. All their remedies were heroic remedies. No doubt they were often narrow and often visionary. No doubt they often looked at a political formula when they should have looked at an elemental fact. No doubt they were pedantic in some of their principles and clumsy in some of their solutions. No doubt, in short, they were all very wrong; and no doubt we are the people, and wisdom shall die with us. But when they saw something which in their eyes, such as they were, really violated their morality, such as it was, then they did not cry "Investigate!" They did not cry "Educate!" They did not cry "Improve!" They did not cry "Evolve!" Like Nicholas Nickleby they cried "Stop!" And it did stop.

This is the first mark of the purely romantic method: the swiftness and simplicity with which St. George kills the dragon. The second mark of it is exhibited here as one of the weaknesses of _Nicholas Nickleby_. I mean the tendency in the purely romantic story to regard the heroine merely as something to be won; to regard the princess solely as something to be saved from the dragon. The father of Madeline Bray is really a very respectable dragon. His selfishness is suggested with much more psychological tact and truth than that of any other of the villains that Dickens described about this time. But his daughter is merely the young woman with whom Nicholas is in love. We do not care a rap about Madeline Bray. Personally I should have preferred Cecilia Bobster. Here is one real point where the Victorian romance falls below the Elizabethan romantic drama. Shakespeare always made his heroines heroic as well as his heroes.

In Dickens's actual literary career it is this romantic quality in _Nicholas Nickleby_ that is most important. It is his first definite attempt to write a young and chivalrous novel. In this sense the comic characters and the comic scenes are secondary; and indeed the comic characters and the comic scenes, admirable as they are, could never be considered as in themselves superior to such characters and such scenes in many of the other books. But in themselves how unforgettable they are. Mr. Crummles and the whole of his theatrical business is an admirable case of that first and most splendid quality in Dickens--I mean the art of making something which in life we call pompous and dull, becoming in literature pompous and delightful. I have remarked before that nearly every one of the amusing characters of Dickens is in reality a great fool. But I might go further. Almost every one of his amusing characters is in reality a great bore. The very people that we fly to in Dickens are the very people that we fly from in life. And there is more in Crummles than the mere entertainment of his solemnity and his tedium. The enormous seriousness with which he takes his art is always an exact touch in regard to the unsuccessful artist. If an artist is successful, everything then depends upon a dilemma of his moral character. If he is a mean artist success will make him a society man. If he is a magnanimous artist, success will make him an ordinary man. But only as long as he is unsuccessful will he be an unfathomable and serious artist, like Mr. Crummles. Dickens was always particularly good at expressing thus the treasures that belong to those who do not succeed in this world. There are vast prospects and splendid songs in the point of view of the typically unsuccessful man; if all the used-up actors and spoilt journalists and broken clerks could give a chorus, it would be a wonderful chorus in praise of the world. But these unsuccessful men commonly cannot even speak. Dickens is the voice of them, and a very ringing voice; because he was perhaps the only one of these unsuccessful men that was ever successful.

OLIVER TWIST

In considering Dickens, as we almost always must consider him, as a man of rich originality, we may possibly miss the forces from which he drew even his original energy. It is not well for man to be alone. We, in the modern world, are ready enough to admit that when it is applied to some problem of monasticism or of an ecstatic life. But we will not admit that our modern artistic claim to absolute originality is really a claim to absolute unsociability; a claim to absolute loneliness. The anarchist is at least as solitary as the ascetic. And the men of very vivid vigour in literature, the men such as Dickens, have generally displayed a large sociability towards the society of letters, always expressed in the happy pursuit of pre-existent themes, sometimes expressed, as in the case of Molière or Sterne, in downright plagiarism. For even theft is a confession of our dependence on society. In Dickens, however, this element of the original foundations on which he worked is quite especially difficult to determine. This is partly due to the fact that for the present reading public he is practically the only one of his long line that is read at all. He sums up Smollett and Goldsmith, but he also destroys them. This one giant, being closest to us, cuts off from our view even the giants that begat him. But much more is this difficulty due to the fact that Dickens mixed up with the old material, materials so subtly modern, so made of the French Revolution, that the whole is transformed. If we want the best example of this, the best example is _Oliver Twist_.

Relatively to the other works of Dickens _Oliver Twist_ is not of great value, but it is of great importance. Some parts of it are so crude and of so clumsy a melodrama, that one is almost tempted to say that Dickens would have been greater without it. But even if he had been greater without it he would still have been incomplete without it. With the exception of some gorgeous passages, both of humour and horror, the interest of the book lies not so much in its revelation of Dickens's literary genius as in its revelation of those moral, personal, and political instincts which were the make-up of his character and the permanent support of that literary genius. It is by far the most depressing of all his books; it is in some ways the most irritating; yet its ugliness gives the last touch of honesty to all that spontaneous and splendid output. Without this one discordant note all his merriment might have seemed like levity.

Dickens had just appeared upon the stage and set the whole world laughing with his first great story _Pickwick_. _Oliver Twist_ was his encore. It was the second opportunity given to him by those who had rolled about with laughter over Tupman and Jingle, Weller and Dowler. Under such circumstances a stagey reciter will sometimes take care to give a pathetic piece after his humorous one; and with all his many moral merits, there was much that was stagey about Dickens. But this explanation alone is altogether inadequate and unworthy. There was in Dickens this other kind of energy, horrible, uncanny, barbaric, capable in another age of coarseness, greedy for the emblems of established ugliness, the coffin, the gibbet, the bones, the bloody knife. Dickens liked these things and he was all the more of a man for liking them; especially he was all the more of a boy. We can all recall with pleasure the fact that Miss Petowker (afterwards Mrs. Lillyvick) was in the habit of reciting a poem called "The Blood Drinker's Burial." I cannot express my regret that the words of this poem are not given; for Dickens would have been quite as capable of writing "The Blood Drinker's Burial" as Miss Petowker was of reciting it. This strain existed in Dickens alongside of his happy laughter; both were allied to the same robust romance. Here as elsewhere Dickens is close to all the permanent human things. He is close to religion, which has never allowed the thousand devils on its churches to stop the dancing of its bells. He is allied to the people, to the real poor, who love nothing so much as to take a cheerful glass and to talk about funerals. The extremes of his gloom and gaiety are the mark of religion and democracy; they mark him off from the moderate happiness of philosophers, and from that stoicism which is the virtue and the creed of aristocrats. There is nothing odd in the fact that the same man who conceived the humane hospitalities of Pickwick should also have imagined the inhuman laughter of Fagin's den. They are both genuine and they are both exaggerated. And the whole human tradition has tied up together in a strange knot these strands of festivity and fear. It is over the cups of Christmas Eve that men have always competed in telling ghost stories.

This first element was present in Dickens, and it is very powerfully present in _Oliver Twist_. It had not been present with sufficient consistency or continuity in _Pickwick_ to make it remain on the reader's memory at all, for the tale of "Gabriel Grubb" is grotesque rather than horrible, and the two gloomy stories of the "Madman" and the "Queer Client" are so utterly irrelevant to the tale, that even if the reader remember them he probably does not remember that they occur in _Pickwick_. Critics have complained of Shakespeare and others for putting comic episodes into a tragedy. It required a man with the courage and coarseness of Dickens actually to put tragic episodes into a farce. But they are not caught up into the story at all. In _Oliver Twist_, however, the thing broke out with an almost brutal inspiration, and those who had fallen in love with Dickens for his generous buffoonery may very likely have been startled at receiving such very different fare at the next helping. When you have bought a man's book because you like his writing about Mr. Wardle's punch-bowl and Mr. Winkle's skates, it may very well be surprising to open it and read about the sickening thuds that beat out the life of Nancy, or that mysterious villain whose face was blasted with disease.

As a nightmare, the work is really admirable. Characters which are not very clearly conceived as regards their own psychology are yet, at certain moments, managed so as to shake to its foundations our own psychology. Bill Sikes is not exactly a real man, but for all that he is a real murderer. Nancy is not really impressive as a living woman; but (as the phrase goes) she makes a lovely corpse. Something quite childish and eternal in us, something which is shocked with the mere simplicity of death, quivers when we read of those repeated blows or see Sikes cursing the tell-tale cur who will follow his bloody foot-prints. And this strange, sublime, vulgar melodrama, which is melodrama and yet is painfully real, reaches its hideous height in that fine scene of the death of Sikes, the besieged house, the boy screaming within, the crowd screaming without, the murderer turned almost a maniac and dragging his victim uselessly up and down the room, the escape over the roof, the rope swiftly running taut, and death sudden, startling and symbolic; a man hanged. There is in this and similar scenes something of the quality of Hogarth and many other English moralists of the early eighteenth century. It is not easy to define this Hogarthian quality in words, beyond saying that it is a sort of alphabetical realism, like the cruel candour of children. But it has about it these two special principles which separate it from all that we call realism in our time. First, that with us a moral story means a story about moral people; with them a moral story meant more often a story about immoral people. Second, that with us realism is always associated with some subtle view of morals; with them realism was always associated with some simple view of morals. The end of Bill Sikes exactly in the way that the law would have killed him--this is a Hogarthian incident; it carries on that tradition of startling and shocking platitude.

All this element in the book was a sincere thing in the author, but none the less it came from old soils, from the graveyard and the gallows, and the lane where the ghost walked. Dickens was always attracted to such things, and (as Forster says with inimitable simplicity) "but for his strong sense might have fallen into the follies of spiritualism." As a matter of fact, like most of the men of strong sense in his tradition, Dickens was left with a half belief in spirits which became in practice a belief in bad spirits. The great disadvantage of those who have too much strong sense to believe in supernaturalism is that they keep last the low and little forms of the supernatural, such as omens, curses, spectres, and retributions, but find a high and happy supernaturalism quite incredible. Thus the Puritans denied the sacraments, but went on burning witches. This shadow does rest, to some extent, upon the rational English writers like Dickens; supernaturalism was dying, but its ugliest roots died last. Dickens would have found it easier to believe in a ghost than in a vision of the Virgin with angels. There, for good or evil, however, was the root of the old _diablerie_ in Dickens, and there it is in _Oliver Twist_. But this was only the first of the new Dickens elements, which must have surprised those Dickensians who eagerly bought his second book. The second of the new Dickens elements is equally indisputable and separate. It swelled afterwards to enormous proportions in Dickens's work; but it really has its rise here. Again, as in the case of the element of _diablerie_, it would be possible to make technical exceptions in favour of _Pickwick_. Just as there were quite inappropriate scraps of the gruesome element in _Pickwick_, so there are quite inappropriate allusions to this other topic in _Pickwick_. But nobody by merely reading _Pickwick_ would even remember this topic; no one by merely reading _Pickwick_ would know what this topic is; this third great subject of Dickens; this second great subject of the Dickens of _Oliver Twist_.

This subject is social oppression. It is surely fair to say that no one could have gathered from _Pickwick_ how this question boiled in the blood of the author of _Pickwick_. There are, indeed, passages, particularly in connection with Mr. Pickwick in the debtor's prison, which prove to us, looking back on a whole public career, that Dickens had been from the beginning bitter and inquisitive about the problem of our civilisation. No one could have imagined at the time that this bitterness ran in an unbroken river under all the surges of that superb gaiety and exuberance. With _Oliver Twist_ this sterner side of Dickens was suddenly revealed. For the very first pages of _Oliver Twist_ are stern even when they are funny. They amuse, but they cannot be enjoyed, as can the passages about the follies of Mr. Snodgrass or the humiliations of Mr. Winkle. The difference between the old easy humour and this new harsh humour is a difference not of degree but of kind. Dickens makes game of Mr. Bumble because he wants to kill Mr. Bumble; he made game of Mr. Winkle because he wanted him to live for ever. Dickens has taken the sword in hand; against what is he declaring war?

It is just here that the greatness of Dickens comes in; it is just here that the difference lies between the pedant and the poet. Dickens enters the social and political war, and the first stroke he deals is not only significant but even startling. Fully to see this we must appreciate the national situation. It was an age of reform, and even of radical reform; the world was full of radicals and reformers; but only too many of them took the line of attacking everything and anything that was opposed to some particular theory among the many political theories that possessed the end of the eighteenth century. Some had so much perfected the perfect theory of republicanism that they almost lay awake at night because Queen Victoria had a crown on her head. Others were so certain that mankind had hitherto been merely strangled in the bonds of the State that they saw truth only in the destruction of tariffs or of by-laws. The greater part of that generation held that clearness, economy, and a hard common-sense, would soon destroy the errors that had been erected by the superstitions and sentimentalities of the past. In pursuance of this idea many of the new men of the new century, quite confident that they were invigorating the new age, sought to destroy the old sentimental clericalism, the old sentimental feudalism, the old-world belief in priests, the old-world belief in patrons, and among other things the old-world belief in beggars. They sought among other things to clear away the old visionary kindliness on the subject of vagrants. Hence those reformers enacted not only a new reform bill but also a new poor law. In creating many other modern things they created the modern workhouse, and when Dickens came out to fight it was the first thing that he broke with his battle-axe.

This is where Dickens's social revolt is of more value than mere politics and avoids the vulgarity of the novel with a purpose. His revolt is not a revolt of the commercialist against the feudalist, of the Nonconformist against the Churchman, of the Free-trader against the Protectionist, of the Liberal against the Tory. If he were among us now his revolt would not be the revolt of the Socialist against the Individualist, or of the Anarchist against the Socialist. His revolt was simply and solely the eternal revolt; it was the revolt of the weak against the strong. He did not dislike this or that argument for oppression; he disliked oppression. He disliked a certain look on the face of a man when he looks down on another man. And that look on the face is, indeed, the only thing in the world that we have really to fight between here and the fires of Hell. That which pedants of that time and this time would have called the sentimentalism of Dickens was really simply the detached sanity of Dickens. He cared nothing for the fugitive explanations of the Constitutional Conservatives; he cared nothing for the fugitive explanations of the Manchester School. He would have cared quite as little for the fugitive explanations of the Fabian Society or of the modern scientific Socialist. He saw that under many forms there was one fact, the tyranny of man over man; and he struck at it when he saw it, whether it was old or new. When he found that footmen and rustics were too much afraid of Sir Leicester Dedlock, he attacked Sir Leicester Dedlock; he did not care whether Sir Leicester Dedlock said he was attacking England or whether Mr. Rouncewell, the Ironmaster, said he was attacking an effete oligarchy. In that case he pleased Mr. Rouncewell, the Iron-master, and displeased Sir Leicester Dedlock, the Aristocrat. But when he found that Mr. Rouncewell's workmen were much too frightened of Mr. Rouncewell, then he displeased Mr. Rouncewell in turn; he displeased Mr. Rouncewell very much by calling him Mr. Bounderby. When he imagined himself to be fighting old laws he gave a sort of vague and general approval to new laws. But when he came to the new laws they had a bad time. When Dickens found that after a hundred economic arguments and granting a hundred economic considerations, the fact remained that paupers in modern workhouses were much too afraid of the beadle, just as vassals in ancient castles were much too afraid of the Dedlocks, then he struck suddenly and at once. This is what makes the opening chapters of _Oliver Twist_ so curious and important. The very fact of Dickens's distance from, and independence of, the elaborate financial arguments of his time, makes more definite and dazzling his sudden assertion that he sees the old human tyranny in front of him as plain as the sun at noon-day. Dickens attacks the modern workhouse with a sort of inspired simplicity as of a boy in a fairy tale who had wandered about, sword in hand, looking for ogres and who had found an indisputable ogre. All the other people of his time are attacking things because they are bad economics or because they are bad politics, or because they are bad science; he alone is attacking things because they are bad. All the others are Radicals with a large R; he alone is radical with a small one. He encounters evil with that beautiful surprise which, as it is the beginning of all real pleasure, is also the beginning of all righteous indignation. He enters the workhouse just as Oliver Twist enters it, as a little child.

This is the real power and pathos of that celebrated passage in the book which has passed into a proverb; but which has not lost its terrible humour even in being hackneyed. I mean, of course, the everlasting quotation about Oliver Twist asking for more. The real poignancy that there is in this idea is a very good study in that strong school of social criticism which Dickens represented. A modern realist describing the dreary workhouse would have made all the children utterly crushed, not daring to speak at all, not expecting anything, not hoping anything, past all possibility of affording even an ironical contrast or a protest of despair. A modern, in short, would have made all the boys in the workhouse pathetic by making them all pessimists. But Oliver Twist is not pathetic because he is a pessimist. Oliver Twist is pathetic because he is an optimist. The whole tragedy of that incident is in the fact that he does expect the universe to be kind to him, that he does believe that he is living in a just world. He comes before the Guardians as the ragged peasants of the French Revolution came before the Kings and Parliaments of Europe. That is to say, he comes, indeed, with gloomy experiences, but he comes with a happy philosophy. He knows that there are wrongs of man to be reviled; but he believes also that there are rights of man to be demanded. It has often been remarked as a singular fact that the French poor, who stand in historic tradition as typical of all the desperate men who have dragged down tyranny, were, as a matter of fact, by no means worse off than the poor of many other European countries before the Revolution. The truth is that the French were tragic because they were better off. The others had known the sorrowful experiences; but they alone had known the splendid expectation and the original claims. It was just here that Dickens was so true a child of them and of that happy theory so bitterly applied. They were the one oppressed people that simply asked for justice; they were the one Parish Boy who innocently asked for more.

OLD CURIOSITY SHOP

Nothing is important except the fate of the soul; and literature is only redeemed from an utter triviality, surpassing that of naughts and crosses, by the fact that it describes not the world around us or the things on the retina of the eye or the enormous irrelevancy of encyclopædias, but some condition to which the human spirit can come. All good writers express the state of their souls, even (as occurs in some cases of very good writers) if it is a state of damnation. The first thing that has to be realised about Dickens is this ultimate spiritual condition of the man, which lay behind all his creations. This Dickens state of mind is difficult to pick out in words as are all elementary states of mind; they cannot be described, not because they are too subtle for words, but because they are too simple for words. Perhaps the nearest approach to a statement of it would be this: that Dickens expresses an eager anticipation of everything that will happen in the motley affairs of men; he looks at the quiet crowd waiting for it to be picturesque and to play the fool; he expects everything; he is torn with a happy hunger. Thackeray is always looking back to yesterday; Dickens is always looking forward to to-morrow. Both are profoundly humorous, for there is a humour of the morning and a humour of the evening; but the first guesses at what it will get, at all the grotesqueness and variety which a day may bring forth; the second looks back on what the day has been and sees even its solemnities as slightly ironical. Nothing can be too extravagant for the laughter that looks forward; and nothing can be too dignified for the laughter that looks back. It is an idle but obvious thing, which many must have noticed, that we often find in the title of one of an author's books what might very well stand for a general description of all of them. Thus all Spenser's works might be called _A Hymn to Heavenly Beauty_; or all Mr. Bernard Shaw's bound books might be called _You Never Can Tell_. In the same way the whole substance and spirit of Thackeray might be gathered under the general title _Vanity Fair_. In the same way too the whole substance and spirit of Dickens might be gathered under the general title _Great Expectations_.

In a recent criticism on this position I saw it remarked that all this is reading into Dickens something that he did not mean; and I have been told that it would have greatly surprised Dickens to be informed that he "went down the broad road of the Revolution." Of course it would. Criticism does not exist to say about authors the things that they knew themselves. It exists to say the things about them which they did not know themselves. If a critic says that the _Iliad_ has a pagan rather than a Christian pity, or that it is full of pictures made by one epithet, of course he does not mean that Homer could have said that. If Homer could have said that the critic would leave Homer to say it. The function of criticism, if it has a legitimate function at all, can only be one function--that of dealing with the subconscious part of the author's mind which only the critic can express, and not with the conscious part of the author's mind, which the author himself can express. Either criticism is no good at all (a very defensible position) or else criticism means saying about an author the very things that would have made him jump out of his boots.

Doubtless the name in this case _Great Expectations_ is an empty coincidence; and indeed it is not in the books of the later Dickens period (the period of _Great Expectations_) that we should look for the best examples of this sanguine and expectant spirit which is the essential of the man's genius. There are plenty of good examples of it especially in the earlier works. But even in the earlier works there is no example of it more striking or more satisfactory than _The Old Curiosity Shop_. It is particularly noticeable in the fact that its opening and original framework express the idea of a random experience, a thing come across in the street; a single face in the crowd, followed until it tells its story. Though the thing ends in a novel it begins in a sketch; it begins as one of the _Sketches by Boz_. There is something unconsciously artistic in the very clumsiness of this opening. Master Humphrey starts to keep a scrap-book of all his adventures, and he finds that he can fill the whole scrap-book with the sequels and developments of one adventure; he goes out to notice everybody and he finds himself busily and variedly occupied only in watching somebody. In this there is a very profound truth about the true excitement and inexhaustible poetry of life. The truth is not so much that eternity is full of souls as that one soul can fill eternity. In strict art there is something quite lame and lumbering about the way in which the benevolent old story-teller starts to tell many stories and then drops away altogether, while one of his stories takes his place. But in a larger art, his collision with Little Nell and his complete eclipse by her personality and narrative have a real significance. They suggest the random richness of such meetings, and their uncalculated results. It makes the whole book a sort of splendid accident.

It is not true, as is commonly said, that the Dickens pathos as pathos is bad. It is not true, as is still more commonly said, that the whole business about Little Nell is bad. The case is more complex than that. Yet complex as it is it admits of one sufficiently clear distinction. Those who have written about the death of Little Nell, have generally noticed the crudities of the character itself; the little girl's unnatural and staring innocence, her constrained and awkward piety. But they have nearly all of them entirely failed to notice that there is in the death of Little Nell one quite definite and really artistic idea. It is not an artistic idea that a little child should die rhetorically on the stage like Paul Dombey; and Little Nell does not die rhetorically upon the stage like Paul Dombey. But it is an artistic idea that all the good powers and personalities in the story should set out in pursuit of one insignificant child, to repair an injustice to her, should track her from town to town over England with all the resources of wealth, intelligence, and travel, and should all--arrive too late. All the good fairies and all the kind magicians, all the just kings and all the gallant princes, with chariots and flying dragons and armies and navies go after one little child who had strayed into a wood, and find her dead. That is the conception which Dickens's artistic instinct was really aiming at when he finally condemned Little Nell to death, after keeping her, so to speak, so long with the rope round her neck. The death of Little Nell is open certainly to the particular denial which its enemies make about it. The death of Little Nell is not pathetic. It is perhaps tragic; it is in reality ironic. Here is a very good case of the injustice to Dickens on his purely literary side. It is not that I say that Dickens achieved what he designed; it is that the critics will not see what the design was. They go on talking of the death of Little Nell as if it were a mere example of maudlin description like the death of Little Paul. As a fact it is not described at all; so it cannot be objectionable. It is not the death of Little Nell, but the life of Little Nell, that I object to.

In this, in the actual picture of her personality, if you can call it a personality, Dickens did fall into some of his facile vices. The real objection to much of his pathos belongs really to another part of his character. It is connected with his vanity, his voracity for all kinds of praise, his restive experimentalism and even perhaps his envy. He strained himself to achieve pathos. His humour was inspiration; but his pathos was ambition. His laughter was lonely; he would have laughed on a desert island. But his grief was gregarious. He liked to move great masses of men, to melt them into tenderness, to play on the people as a great pianist plays on them; to make them mad or sad. His pathos was to him a way of showing his power; and for that reason it was really powerless. He could not help making people laugh; but he tried to make them cry. We come in this novel, as we often do come in his novels, upon hard lumps of unreality, upon a phrase that suddenly sickens. That is always due to his conscious despotism over the delicate feelings; that is always due to his love of fame as distinct from his love of fun. But it is not true that all Dickens's pathos is like this; it is not even true that all the passages about Little Nell are like this; there are two strands almost everywhere and they can be differentiated as the sincere and the deliberate. There is a great difference between Dickens thinking about the tears of his characters and Dickens thinking about the tears of his audience.

When all this is allowed, however, and the exaggerated contempt for the Dickens pathos is properly corrected, the broad fact remains: that to pass from the solemn characters in this book to the comic characters in this book, is to be like some Ulysses who should pass suddenly from the land of shadows to the mountain of the gods. Little Nell has her own position in careful and reasonable criticism: even that wobbling old ass, her grandfather, has his position in it; perhaps even the dissipated Fred (whom long acquaintance with Mr. Dick Swiveller has not made any less dismal in his dissipation) has a place in it also. But when we come to Swiveller and Sampson Brass and Quilp and Mrs. Jarley, then Fred and Nell and the grandfather simply do not exist. There are no such people in the story. The real hero and heroine of _The Old Curiosity Shop_ are of course Dick Swiveller and the Marchioness. It is significant in a sense that these two sane, strong, living, and lovable human beings are the only two, or almost the only two, people in the story who do not run after Little Nell. They have something better to do than to go on that shadowy chase after that cheerless phantom. They have to build up between them a true romance; perhaps the one true romance in the whole of Dickens. Dick Swiveller really has all the half-heroic characteristics which make a man respected by a woman and which are the male contribution to virtue. He is brave, magnanimous, sincere about himself, amusing, absurdly hopeful; above all, he is both strong and weak. On the other hand the Marchioness really has all the characteristics, the entirely heroic characteristics which make a woman respected by a man. She is female: that is, she is at once incurably candid and incurably loyal, she is full of terrible common-sense, she expects little pleasure for herself and yet she can enjoy bursts of it; above all, she is physically timid and yet she can face anything. All this solid rocky romanticism is really implied in the speech and action of these two characters and can be felt behind them all the time. Because they are the two most absurd people in the book they are also the most vivid, human, and imaginable. There are two really fine love affairs in Dickens; and I almost think only two. One is the happy courtship of Swiveller and the Marchioness; the other is the tragic courtship of Toots and Florence Dombey. When Dick Swiveller wakes up in bed and sees the Marchioness playing cribbage he thinks that he and she are a prince and princess in a fairy tale. He thinks right.

I speak thus seriously of such characters with a deliberate purpose; for the frivolous characters of Dickens are taken much too frivolously. It has been quite insufficiently pointed out that all the serious moral ideas that Dickens did contrive to express he expressed altogether through this fantastic medium, in such figures as Swiveller and the little servant. The warmest upholder of Dickens would not go to the solemn or sentimental passages for anything fresh or suggestive in faith or philosophy. No one would pretend that the death of little Dombey (with its "What are the wild waves saying?") told us anything new or real about death. A good Christian dying, one would imagine, not only would not know what the wild waves were saying, but would not care. No one would pretend that the repentance of old Paul Dombey throws any light on the psychology or philosophy of repentance. No doubt old Dombey, white-haired and amiable, was a great improvement on old Dombey brown-haired and unpleasant. But in his case the softening of the heart seems to bear too close a resemblance to softening of the brain. Whether these serious passages are as bad as the critical people or as good as the sentimental people find them, at least they do not convey anything in the way of an illuminating glimpse or a bold suggestion about men's moral nature. The serious figures do not tell one anything about the human soul. The comic figures do. Take anything almost at random out of these admirable speeches of Dick Swiveller. Notice, for instance, how exquisitely Dickens has caught a certain very deep and delicate quality at the bottom of this idle kind of man. I mean that odd impersonal sort of intellectual justice, by which the frivolous fellow sees things as they are and even himself as he is; and is above irritation. Mr. Swiveller, you remember, asks the Marchioness whether the Brass family ever talk about him; she nods her head with vivacity. "'Complimentary?' inquired Mr. Swiveller. The motion of the little servant's head altered.... 'But she says,' continued the little servant, 'that you ain't to be trusted.' 'Well, do you know, Marchioness,' said Mr. Swiveller thoughtfully, 'many people, not exactly professional people, but tradesmen, have had the same idea. The excellent citizen from whom I ordered this beer inclines strongly to that opinion.'"

This philosophical freedom from all resentment, this strange love of truth which seems actually to come through carelessness, is a very real piece of spiritual observation. Even among liars there are two classes, one immeasurably better than another. The honest liar is the man who tells the truth about his old lies; who says on Wednesday, "I told a magnificent lie on Monday." He keeps the truth in circulation; no one version of things stagnates in him and becomes an evil secret. He does not have to live with old lies; a horrible domesticity. Mr. Swiveller may mislead the waiter about whether he has the money to pay; but he does not mislead his friend, and he does not mislead himself on the point. He is quite as well aware as any one can be of the accumulating falsity of the position of a gentleman who by his various debts has closed up all the streets into the Strand except one, and who is going to close that to-night with a pair of gloves. He shuts up the street with a pair of gloves, but he does not shut up his mind with a secret. The traffic of truth is still kept open through his soul.

It is exactly in these absurd characters, then, that we can find a mass of psychological and ethical suggestion. This cannot be found in the serious characters except indeed in some of the later experiments: there is a little of such psychological and ethical suggestion in figures like Gridley, like Jasper, like Bradley Headstone. But in these earlier books at least, such as _The Old Curiosity Shop_, the grave or moral figures throw no light upon morals. I should maintain this generalisation even in the presence of that apparent exception _The Christmas Carol_ with its trio of didactic ghosts. Charity is certainly splendid, at once a luxury and a necessity; but Dickens is not most effective when he is preaching charity seriously; he is most effective when he is preaching it uproariously; when he is preaching it by means of massive personalities and vivid scenes. One might say that he is best not when he is preaching his human love, but when he is practising it. In his grave pages he tells us to love men; but in his wild pages he creates men whom we can love. By his solemnity he commands us to love our neighbours. By his caricature he makes us love them.

There is an odd literary question which I wonder is not put more often in literature. How far can an author tell a truth without seeing it himself? Perhaps an actual example will express my meaning. I was once talking to a highly intelligent lady about Thackeray's _Newcomes_. We were speaking of the character of Mrs. Mackenzie, the Campaigner, and in the middle of the conversation the lady leaned across to me and said in a low, hoarse, but emphatic voice, "She drank. Thackeray didn't know it; but she drank." And it is really astonishing what a shaft of white light this sheds on the Campaigner, on her terrible temperament, on her agonised abusiveness and her almost more agonised urbanity, on her clamour which is nevertheless not open or explicable, on her temper which is not so much bad temper as insatiable, bloodthirsty, man-eating temper. How far can a writer thus indicate by accident a truth of which he is himself ignorant? If truth is a plan or pattern of things that really are, or in other words, if truth truly exists outside ourselves, or in other words, if truth exists at all, it must be often possible for a writer to uncover a corner of it which he happens not to understand, but which his reader does happen to understand. The author sees only two lines; the reader sees where they meet and what is the angle. The author sees only an arc or fragment of a curve; the reader sees the size of the circle. The last thing to say about Dickens, and especially about books like _The Old Curiosity Shop_, is that they are full of these unconscious truths. The careless reader may miss them. The careless author almost certainly did miss them. But from them can be gathered an impression of real truth to life which is for the grave critics of Dickens an almost unknown benefit, buried treasure. Here for instance is one of them out of _The Old Curiosity Shop_. I mean the passage in which (by a blazing stroke of genius) the dashing Mr. Chuckster, one of the Glorious Apollos of whom Mr. Swiveller was the Perpetual Grand, is made to entertain a hatred bordering upon frenzy for the stolid, patient, respectful, and laborious Kit. Now in the formal plan of the story Mr. Chuckster is a fool, and Kit is almost a hero; at least he is a noble boy. Yet unconsciously Dickens made the idiot Chuckster say something profoundly suggestive on the subject. In speaking of Kit Mr. Chuckster makes use of these two remarkable phrases; that Kit is "meek" and that he is "a snob." Now Kit is really a very fresh and manly picture of a boy, firm, sane, chivalrous, reasonable, full of those three great Roman virtues which Mr. Belloc has so often celebrated, _virtus_ and _verecundia_ and _pietas_. He is a sympathetic but still a straightforward study of the best type of that most respectable of all human classes, the respectable poor. All this is true; all that Dickens utters in praise of Kit is true; nevertheless the awful words of Chuckster remain written on the eternal skies. Kit is meek and Kit is a snob. His natural dignity does include and is partly marred by that instinctive subservience to the employing class which has been the comfortable weakness of the whole English democracy, which has prevented their making any revolution for the last two hundred years. Kit would not serve any wicked man for money, but he would serve any moderately good man and the money would give a certain dignity and decisiveness to the goodness. All this is the English popular evil which goes along with the English popular virtues of geniality, of homeliness, tolerance and strong humour, hope and an enormous appetite for a hand-to-mouth happiness. The scene in which Kit takes his family to the theatre is a monument of the massive qualities of old English enjoyment. If what we want is Merry England, our antiquarians ought not to revive the Maypole or the Morris Dancers; they ought to revive Astley's and Sadler's Wells and the old solemn Circus and the old stupid Pantomime, and all the sawdust and all the oranges. Of all this strength and joy in the poor, Kit is a splendid and final symbol. But amid all his masculine and English virtue, he has this weak touch of meekness, or acceptance of the powers that be. It is a sound touch; it is a real truth about Kit. But Dickens did not know it. Mr. Chuckster did.

Dickens's stories taken as a whole have more artistic unity than appears at the first glance. It is the immediate impulse of a modern critic to dismiss them as mere disorderly scrap-books with very brilliant scraps. But this is not quite so true as it looks. In one of Dickens's novels there is generally no particular unity of construction; but there is often a considerable unity of sentiment and atmosphere. Things are irrelevant, but not somehow inappropriate. The whole book is written carelessly; but the whole book is generally written in one mood. To take a rude parallel from the other arts, we may say that there is not much unity of form, but there is much unity of colour. In most of the novels this can be seen. _Nicholas Nickleby_, as I have remarked, is full of a certain freshness, a certain light and open-air curiosity, which irradiates from the image of the young man swinging along the Yorkshire roads in the sun. Hence the comic characters with whom he falls in are comic characters in the same key; they are a band of strolling players, charlatans and poseurs, but too humane to be called humbugs. In the same way, the central story of _Oliver Twist_ is sombre; and hence even its comic character is almost sombre; at least he is too ugly to be merely amusing. Mr. Bumble is in some ways a terrible grotesque; his apoplectic visage recalls the "fire-red Cherubimme's face," which added such horror to the height and stature of Chaucer's Sompnour. In both these cases even the riotous and absurd characters are a little touched with the tint of the whole story. But this neglected merit of Dickens can certainly be seen best in _The Old Curiosity Shop_.

The curiosity shop itself was a lumber of grotesque and sinister things, outlandish weapons, twisted and diabolic decorations. The comic characters in the book are all like images bought in an old curiosity shop. Quilp might be a gargoyle. He might be some sort of devilish door-knocker, dropped down and crawling about the pavement. The same applies to the sinister and really terrifying stiffness of Sally Brass. She is like some old staring figure cut out of wood. Sampson Brass, her brother, again is a grotesque in the same rather inhuman manner; he is especially himself when he comes in with the green shade over his eye. About all this group of bad figures in _The Old Curiosity Shop_ there is a sort of _diablerie_. There is also within this atmosphere an extraordinary energy of irony and laughter. The scene in which Sampson Brass draws up the description of Quilp, supposing him to be dead, reaches a point of fiendish fun. "We will not say very bandy, Mrs. Jiniwin," he says of his friend's legs, "we will confine ourselves to bandy. He is gone, my friends, where his legs would never be called in question." They go on to the discussion of his nose, and Mrs. Jiniwin inclines to the view that it is flat. "Aquiline, you hag! Aquiline," cries Mr. Quilp, pushing in his head and striking his nose with his fist. There is nothing better in the whole brutal exuberance of the character than that gesture with which Quilp punches his own face with his own fist. It is indeed a perfect symbol; for Quilp is always fighting himself for want of anybody else. He is energy, and energy by itself is always suicidal; he is that primordial energy which tears and which destroys itself.

BARNABY RUDGE

_Barnaby Rudge_ was written by Dickens in the spring and first flowing tide of his popularity; it came immediately after _The Old Curiosity Shop_, and only a short time after _Pickwick_. Dickens was one of those rare but often very sincere men in whom the high moment of success almost coincides with the high moment of youth. The calls upon him at this time were insistent and overwhelming; this necessarily happens at a certain stage of a successful writer's career. He was just successful enough to invite offers and not successful enough to reject them. At the beginning of his career he could throw himself into _Pickwick_ because there was nothing else to throw himself into. At the end of his life he could throw himself into _A Tale of Two Cities_, because he refused to throw himself into anything else. But there was an intervening period, early in his life, when there was almost too much work for his imagination, and yet not quite enough work for his housekeeping. To this period _Barnaby Rudge_ belongs. And it is a curious tribute to the quite curious greatness of Dickens that in this period of youthful strain we do not feel the strain but feel only the youth. His own amazing wish to write equalled or outstripped even his readers' amazing wish to read. Working too hard did not cure him of his abstract love of work. Unreasonable publishers asked him to write ten novels at once; but he wanted to write twenty novels at once. All this period is strangely full of his own sense at once of fertility and of futility; he did work which no one else could have done, and yet he could not be certain as yet that he was anybody.

_Barnaby Rudge_ marks this epoch because it marks the fact that he is still confused about what kind of person he is going to be. He has already struck the note of the normal romance in _Nicholas Nickleby_; he has already created some of his highest comic characters in _Pickwick_ and _The Old Curiosity Shop_, but here he betrays the fact that it is still a question what ultimate guide he shall follow. _Barnaby Rudge_ is a romantic, historical novel. Its design reminds us of Scott; some parts of its fulfilment remind us, alas! of Harrison Ainsworth. It is a very fine romantic historical novel; Scott would have been proud of it. But it is still so far different from the general work of Dickens that it is permissible to wonder how far Dickens was proud of it. The book, effective as it is, is almost entirely devoted to dealings with a certain artistic element, which (in its mere isolation) Dickens did not commonly affect; an element which many men of infinitely less genius have often seemed to affect more successfully; I mean the element of the picturesque.

It is the custom in many quarters to speak somewhat sneeringly of that element which is broadly called the picturesque. It is always felt to be an inferior, a vulgar, and even an artificial form of art. Yet two things may be remarked about it. The first is that, with few exceptions, the greatest literary artists have been not only particularly clever at the picturesque, but particularly fond of it. Shakespeare, for instance, delighted in certain merely pictorial contrasts which are quite distinct from, even when they are akin to, the spiritual view involved. For instance, there is admirable satire in the idea of Touchstone teaching worldly wisdom and worldly honour to the woodland yokels. There is excellent philosophy in the idea of the fool being the representative of civilisation in the forest. But quite apart from this deeper meaning in the incident, the mere figure of the jester, in his bright motley and his cap and bells, against the green background of the forest and the rude forms of the shepherds, is a strong example of the purely picturesque. There is excellent tragic irony in the confrontation of the melancholy philosopher among the tombs with the cheerful digger of the graves. It sums up the essential point, that dead bodies can be comic; it is only dead souls that can be tragic. But quite apart from such irony, the mere picture of the grotesque gravedigger, the black-clad prince, and the skull is a picture in the strongest sense picturesque. Caliban and the two shipwrecked drunkards are an admirable symbol; but they are also an admirable scene. Bottom, with the ass's head, sitting in a ring of elves, is excellent moving comedy, but also excellent still life. Falstaff with his huge body, Bardolph with his burning nose, are masterpieces of the pen; but they would be fine sketches even for the pencil. King Lear, in the storm, is a landscape as well as a character study. There is something decorative even about the insistence on the swarthiness of Othello, or the deformity of Richard III. Shakespeare's work is much more than picturesque; but it is picturesque. And the same which is said here of him by way of example is largely true of the highest class of literature. Dante's _Divine Comedy_ is supremely important as a philosophy; but it is important merely as a panorama. Spenser's _Faery Queen_ pleases us as an allegory; but it would please us even as a wall-paper. Stronger still is the case of Chaucer who loved the pure picturesque, which always includes something of what we commonly call the ugly. The huge stature and startling scarlet face of the Sompnour is in just the same spirit as Shakespeare's skulls and motley; the same spirit gave Chaucer's miller bagpipes, and clad his doctor in crimson. It is the spirit which, while making many other things, loves to make a picture.

Now the second thing to be remarked in apology for the picturesque is, that the very thing which makes it seem trivial ought really to make it seem important; I mean the fact that it consists necessarily of contrasts. It brings together types that stand out from their background, but are abruptly different from each other, like the clown among the fairies or the fool in the forest. And his audacious reconciliation is a mark not of frivolity but of extreme seriousness. A man who deals in harmonies, who only matches stars with angels or lambs with spring flowers, he indeed may be frivolous; for he is taking one mood at a time, and perhaps forgetting each mood as it passes. But a man who ventures to combine an angel and an octopus must have some serious view of the universe. The man who should write a dialogue between two early Christians might be a mere writer of dialogues. But a man who should write a dialogue between an early Christian and the Missing Link would have to be a philosopher. The more widely different the types talked of, the more serious and universal must be the philosophy which talks of them. The mark of the light and thoughtless writer is the harmony of his subject matter; the mark of the thoughtful writer is its apparent diversity. The most flippant lyric poet might write a pretty poem about lambs; but it requires something bolder and graver than a poet, it requires an ecstatic prophet, to talk about the lion lying down with the lamb.

Dickens, at any rate, strongly supports this conception: that great literary men as such do not despise the purely pictorial. No man's works have so much the quality of illustrating themselves. Few men's works have been more thoroughly and eagerly illustrated; few men's works can it have been better fun to illustrate. As a rule this fascinating quality in the mere fantastic figures of the tale was inseparable from their farcical quality in the tale. Stiggins's red nose is distinctly connected with the fact that he is a member of the Ebenezer Temperance Association; Quilp is little, because a little of him goes a long way. Mr. Carker smiles and smiles and is a villain; Mr. Chadband is fat because in his case to be fat is to be hated. The story is immeasurably more important than the picture; it is not mere indulgence in the picturesque. Generally it is an intellectual love of the comic; not a pure love of the grotesque.

But in one book Dickens suddenly confesses that he likes the grotesque even without the comic. In one case he makes clear that he enjoys pure pictures with a pure love of the picturesque. That place is _Barnaby Rudge_. There had indeed been hints of it in many episodes in his books; notably, for example, in that fine scene of the death of Quilp--a scene in which the dwarf remains fantastic long after he has ceased to be in any way funny. Still, the dwarf was meant to be funny. Humour of a horrible kind, but still humour, is the purpose of Quilp's existence and position in the book. Laughter is the object of all his oddities. But laughter is not the object of Barnaby Rudge's oddities. His idiot costume and his ugly raven are used for the purpose of the pure grotesque; solely to make a certain kind of Gothic sketch.

It is commonly this love of pictures that drives men back upon the historical novel. But it is very typical of Dickens's living interest in his own time, that though he wrote two historical novels they were neither of them of very ancient history. They were both, indeed, of very recent history; only they were those parts of recent history which were specially picturesque. I do not think that this was due to any mere consciousness on his part that he knew no history. Undoubtedly he knew no history; and he may or may not have been conscious of the fact. But the consciousness did not prevent him from writing a _History of England_. Nor did it prevent him from interlarding all or any of his works with tales of the pictorial past, such as the tale of the broken swords in _Master Humphrey's Clock_, or the indefensibly delightful nightmare of the lady in the stage-coach, which helps to soften the amiable end of Pickwick. Neither, worst of all, did it prevent him from dogmatising anywhere and everywhere about the past, of which he knew nothing; it did not prevent him from telling the bells to tell Trotty Veck that the Middle Ages were a failure, nor from solemnly declaring that the best thing that the mediæval monks ever did was to create the mean and snobbish quietude of a modern cathedral city. No, it was not historical reverence that held him back from dealing with the remote past; but rather something much better--a living interest in the living century in which he was born. He would have thought himself quite intellectually capable of writing a novel about the Council of Trent or the First Crusade. He would have thought himself quite equal to analysing the psychology of Abelard or giving a bright, satiric sketch of St. Augustine. It must frankly be confessed that it was not a sense of his own unworthiness that held him back; I fear it was rather a sense of St. Augustine's unworthiness. He could not see the point of any history before the first slow swell of the French Revolution. He could understand the revolutions of the eighteenth century; all the other revolutions of history (so many and so splendid) were unmeaning to him. But the revolutions of the eighteenth century he did understand; and to them therefore he went back, as all historical novelists go back, in search of the picturesque. And from this fact an important result follows.

The result that follows is this: that his only two historical novels are both tales of revolutions--of eighteenth-century revolutions. These two eighteenth-century revolutions may seem to differ, and perhaps do differ in everything except in being revolutions and of the eighteenth century. The French Revolution, which is the theme of _A Tale of Two Cities_, was a revolt in favour of all that is now called enlightenment and liberation. The great Gordon Riot, which is the theme of _Barnaby Rudge_, was a revolt in favour of something which would now be called mere ignorant and obscurantist Protestantism. Nevertheless both belonged more typically to the age out of which Dickens came--the great sceptical and yet creative eighteenth century of Europe. Whether the mob rose on the right side or the wrong they both belonged to the time in which a mob could rise, in which a mob could conquer. No growth of intellectual science or of moral cowardice had made it impossible to fight in the streets, whether for the republic or for the Bible. If we wish to know what was the real link, existing actually in ultimate truth, existing unconsciously in Dickens's mind, which connected the Gordon Riots with the French Revolution, the link may be defined though not with any great adequacy. The nearest and truest way of stating it is that neither of the two could possibly happen in Fleet Street to-morrow evening.

Another point of resemblance between the two books might be found in the fact that they both contain the sketch of the same kind of eighteenth-century aristocrat, if indeed that kind of aristocrat really existed in the eighteenth century. The diabolical dandy with the rapier and the sneer is at any rate a necessity of all normal plays and romances; hence Mr. Chester has a right to exist in this romance, and Foulon a right to exist in a page of history almost as cloudy and disputable as a romance. What Dickens and other romancers do probably omit from the picture of the eighteenth-century oligarch is probably his liberality. It must never be forgotten that even when he was a despot in practice he was generally a liberal in theory. Dickens and romancers make the pre-revolution tyrant a sincere believer in tyranny; generally he was not. He was a sceptic about everything, even about his own position. The romantic Foulon says of the people, "Let them eat grass," with bitter and deliberate contempt. The real Foulon (if he ever said it at all) probably said it as a sort of dreary joke because he couldn't think of any other way out of the problem. Similarly Mr. Chester, a cynic as he is, believes seriously in the beauty of being a gentleman; a real man of that type probably disbelieved in that as in everything else. Dickens was too bracing, one may say too bouncing himself to understand the psychology of fatigue in a protected and leisured class. He could understand a tyrant like Quilp, a tyrant who is on his throne because he has climbed up into it, like a monkey. He could not understand a tyrant who is on his throne because he is too weary to get out of it. The old aristocrats were in a dead way quite good-natured. They were even humanitarians; which perhaps accounts for the extent to which they roused against themselves the healthy hatred of humanity. But they were tired humanitarians; tired with doing nothing. Figures like that of Mr. Chester, therefore, fail somewhat to give the true sense of something hopeless and helpless which led men to despair of the upper class. He has a boyish pleasure in play-acting; he has an interest in life; being a villain is his hobby. But the true man of that type had found all hobbies fail him. He had wearied of himself as he had wearied of a hundred women. He was graceful and could not even admire himself in the glass. He was witty and could not even laugh at his own jokes. Dickens could never understand tedium.

There is no mark more strange and perhaps sinister of the interesting and not very sane condition of our modern literature, than the fact that tedium has been admirably described in it. Our best modern writers are never so exciting as they are about dulness. Mr. Rudyard Kipling is never so powerful as when he is painting yawning deserts, aching silences, sleepless nights, or infernal isolation. The excitement in one of the stories of Mr. Henry James becomes tense, thrilling, and almost intolerable in all the half hours during which nothing whatever is said or done. We are entering again into the mind, into the real mind of Foulon and Mr. Chester. We begin to understand the deep despair of those tyrants whom our fathers pulled down. But Dickens could never have understood that despair; it was not in his soul. And it is an interesting coincidence that here, in this book of _Barnaby Rudge_, there is a character meant to be wholly grotesque, who, nevertheless, expresses much of that element in Dickens which prevented him from being a true interpreter of the tired and sceptical aristocrat.

Sim Tappertit is a fool, but a perfectly honourable fool. It requires some sincerity to pose. Posing means that one has not dried up in oneself all the youthful and innocent vanities with the slow paralysis of mere pride. Posing means that one is still fresh enough to enjoy the good opinion of one's fellows. On the other hand, the true cynic has not enough truth in him to attempt affectation; he has never even seen the truth, far less tried to imitate it. Now we might very well take the type of Mr. Chester on the one hand, and of Sim Tappertit on the other, as marking the issue, the conflict, and the victory which really ushered in the nineteenth century. Dickens was very like Sim Tappertit. The Liberal Revolution was very like a Sim Tappertit revolution. It was vulgar, it was overdone, it was absurd, but it was alive. Dickens was vulgar, was absurd, overdid everything, but he was alive. The aristocrats were perfectly correct, but quite dead; dead long before they were guillotined. The classics and critics who lamented that Dickens was no gentleman were quite right, but quite dead. The revolution thought itself rational; but so did Sim Tappertit. It was really a huge revolt of romanticism against a reason which had grown sick even of itself. Sim Tappertit rose against Mr. Chester; and, thank God! he put his foot upon his neck.

AMERICAN NOTES

_American Notes_ was written soon after Dickens had returned from his first visit to America. That visit had, of course, been a great epoch in his life; but how much of an epoch men did not truly realise until, some time after, in the middle of a quiet story about Salisbury and a ridiculous architect, his feelings flamed out and flared up to the stars in _Martin Chuzzlewit_. The _American Notes_ are, however, interesting, because in them he betrays his feelings when he does not know that he is betraying them. Dickens's first visit to America was, from his own point of view, and at the beginning, a happy and festive experiment. It is very characteristic of him that he went among the Americans, enjoyed them, even admired them, and then had a quarrel with them. Nothing was ever so unmistakable as his good-will, except his ill-will; and they were never far apart. And this was not, as some bloodless moderns have sneeringly insinuated, a mere repetition of the proximity between the benevolent stage and the quarrelsome stage of drink. It was a piece of pure optimism; he believed so readily that men were going to be good to him that an injury to him was something more than an injury: it was a shock. What was the exact nature of the American shock must, however, be more carefully stated.

The famous quarrel between Dickens and America, which finds its most elaborate expression in _American Notes_, though its most brilliant expression in _Martin Chuzzlewit_, is an incident about which a great deal remains to be said. But the thing which most specially remains to be said is this. This old Anglo-American quarrel was much more fundamentally friendly than most Anglo-American alliances. In Dickens's day each nation understood the other enough to argue. In our time neither nation understands itself even enough to quarrel. There was an English tradition, from Fox and eighteenth-century England; there was an American tradition from Franklin and eighteenth-century America; and they were still close enough together to discuss their differences with acrimony, perhaps, but with certain fundamental understandings. The eighteenth-century belief in a liberal civilisation was still a dogma; for dogma is the only thing that makes argument or reasoning possible. America, under all its swagger, did still really believe that Europe was its fountain and its mother, because Europe was more fully civilised. Dickens, under all his disgust, did still believe that America was in advance of Europe, because it was more democratic. It was an age, in short, in which the word "progress" could still be used reasonably; because the whole world looked to one way of escape and there was only one kind of progress under discussion. Now, of course, "progress" is a useless word; for progress takes for granted an already defined direction; and it is exactly about the direction that we disagree. Do not let us therefore be misled into any mistaken optimism or special self-congratulation upon what many people would call the improved relations between England and America. The relations are improved because America has finally become a foreign country. And with foreign countries all sane men take care to exchange a certain consideration and courtesy. But even as late as the time of Dickens's first visit to the United States, we English still felt America as a colony; an insolent, offensive, and even unintelligible colony sometimes, but still a colony; a part of our civilisation, a limb of our life. And America itself, as I have said, under all its bounce and independence, really regarded us as a mother country. This being the case it was possible for us to quarrel, like kinsmen. Now we only bow and smile, like strangers.

This tone, as a sort of family responsibility, can be felt quite specially all through the satires or suggestions of these _American Notes_. Dickens is cross with America because he is worried about America; as if he were its father. He explores its industrial, legal, and educational arrangements like a mother looking at the housekeeping of a married son; he makes suggestions with a certain acidity; he takes a strange pleasure in being pessimistic. He advises them to take note of how much better certain things are done in England. All this is very different from Dickens's characteristic way of dealing with a foreign country. In countries really foreign, such as France, Switzerland, and Italy, he had two attitudes, neither of them in the least worried or paternal. When he found a thing in Europe which he did not understand, such as the Roman Catholic Church, he simply called it an old-world superstition, and sat looking at it like a moonlit ruin. When he found something that he did understand, such as luncheon baskets, he burst into carols of praise over the superior sense in our civilisation and good management to Continental methods. An example of the first attitude may be found in one of his letters, in which he describes the backwardness and idleness of Catholics who would not build a Birmingham in Italy. He seems quite unconscious of the obvious truth, that the backwardness of Catholics was simply the refusal of Bob Cratchit to enter the house of Gradgrind. An example of the second attitude can be found in the purple patches of fun in _Mugby Junction_; in which the English waitress denounces the profligate French habit of providing new bread and clean food for people travelling by rail. The point is, however, that in neither case has he the air of one suggesting improvements or sharing a problem with the people engaged on it. He does not go carefully with a notebook through Jesuit schools nor offer friendly suggestions to the governors of Parisian prisons. Or if he does, it is in a different spirit; it is in the spirit of an ordinary tourist being shown over the Coliseum or the Pyramids. But he visited America in the spirit of a Government inspector dealing with something it was his duty to inspect. This is never felt either in his praise or blame of Continental countries. When he did not leave a foreign country to decay like a dead dog, he merely watched it at play like a kitten. France he mistook for a kitten. Italy he mistook for a dead dog.

But with America he could feel--and fear. There he could hate, because he could love. There he could feel not the past alone nor the present, but the future also; and, like all brave men, when he saw the future he was a little afraid of it. For of all tests by which the good citizen and strong reformer can be distinguished from the vague faddist or the inhuman sceptic, I know no better test than this--that the unreal reformer sees in front of him one certain future, the future of his fad; while the real reformer sees before him ten or twenty futures among which his country must choose, and may, in some dreadful hour, choose the wrong one. The true patriot is always doubtful of victory; because he knows that he is dealing with a living thing; a thing with free will. To be certain of free will is to be uncertain of success.

The subject matter of the real difference of opinion between Dickens and the public of America can only be understood if it is thus treated as a dispute between brothers about the destiny of a common heritage. The point at issue might be stated like this. Dickens, on his side, did not in his heart doubt for a moment that England would eventually follow America along the road towards real political equality and purely republican institutions. He lived, it must be remembered, before the revival of aristocracy, which has since overwhelmed us--the revival of aristocracy worked through popular science and commercial dictatorship, and which has nowhere been more manifest than in America itself. He knew nothing of this; in his heart he conceded to the Yankees that not only was their revolution right but would ultimately be completed everywhere. But on the other hand, his whole point against the American experiment was this--that if it ignored certain ancient English contributions it would go to pieces for lack of them. Of these the first was good manners and the second individual liberty--liberty, that is, to speak and write against the trend of the majority. In these things he was much more serious and much more sensible than it is the fashion to think he was; he was indeed one of the most serious and sensible critics England ever had of current and present problems, though his criticism is useless to the point of nonentity about all things remote from him in style of civilisation or in time. His point about good manners is really important. All his grumblings through this book of _American Notes_, all his shrieking satire in _Martin Chuzzlewit_ are expressions of a grave and reasonable fear he had touching the future of democracy. And remember again what has been already remarked--instinctively he paid America the compliment of looking at her as the future of democracy.

The mistake which he attacked still exists. I cannot imagine why it is that social equality is somehow supposed to mean social familiarity. Why should equality mean that all men are equally rude? Should it not rather mean that all men are equally polite? Might it not quite reasonably mean that all men should be equally ceremonious and stately and pontifical? What is there specially Equalitarian, for instance, in calling your political friends and even your political enemies by their Christian names in public? There is something very futile in the way in which certain Socialist leaders call each other Tom, Dick, and Harry; especially when Tom is accusing Harry of having basely imposed upon the well-known imbecility of Dick. There is something quite undemocratic in all men calling each other by the special and affectionate term "comrade"; especially when they say it with a sneer and smart inquiry about the funds. Democracy would be quite satisfied if every man called every other man "sir." Democracy would have no conceivable reason to complain if every man called every other man "your excellency" or "your holiness" or "brother of the sun and moon." The only democratic essential is that it should be a term of dignity and that it should be given to all. To abolish all terms of dignity is no more specially democratic than the Roman emperor's wish to cut off everybody's head at once was specially democratic. That involved equality certainly, but it was lacking in respect.

Dickens saw America as markedly the seat of this danger. He saw that there was a perilous possibility that republican ideals might be allied to a social anarchy good neither for them nor for any other ideals. Republican simplicity, which is difficult, might be quickly turned into Bohemian brutality, which is easy. Cincinnatus, instead of putting his hand to the plough, might put his feet on the tablecloth, and an impression prevail that it was all a part of the same rugged equality and freedom. Insolence might become a tradition. Bad manners might have all the sanctity of good manners. "There you are!" cries Martin Chuzzlewit indignantly, when the American has befouled the butter. "A man deliberately makes a hog of himself and _that_ is an Institution." But the thread of thought which we must always keep in hand in this matter is that he would not thus have worried about the degradation of republican simplicity into general rudeness if he had not from first to last instinctively felt that America held human democracy in her hand, to exalt it or to let it fall. In one of his gloomier moments he wrote down his fear that the greatest blow ever struck at liberty would be struck by America in the failure of her mission upon the earth.

This brings us to the other ground of his alarm--the matter of liberty of speech. Here also he was much more reasonable and philosophic than has commonly been realised. The truth is that the lurid individualism of Carlyle has, with its violent colours, "killed" the tones of most criticism of his time; and just as we can often see a scheme of decoration better if we cover some flaming picture, so you can judge nineteenth-century England much better if you leave Carlyle out. He is important to moderns because he led that return to Toryism which has been the chief feature of modernity, but his judgments were often not only spiritually false, but really quite superficial. Dickens understood the danger of democracy far better than Carlyle; just as he understood the merits of democracy far better than Carlyle. And of this fact we can produce one plain evidence in the matter of which we speak. Carlyle, in his general dislike of the revolutionary movement, lumped liberty and democracy together and said that the chief objection to democracy was that it involved the excess and misuse of liberty; he called democracy "anarchy or no-rule." Dickens, with far more philosophical insight and spiritual delicacy, saw that the real danger of democracy is that it tends to the very opposite of anarchy; even to the very opposite of liberty. He lamented in America the freedom of manners. But he lamented even more the absence of freedom of opinion. "I believe there is no country on the face of the earth," he says, "where there is less freedom of opinion on any subject in reference to which there is a broad difference of opinion than in this. There! I write the words with reluctance, disappointment, and sorrow; but I believe it from the bottom of my soul. The notion that I, a man alone by myself in America, should venture to suggest to the Americans that there was one point on which they were neither just to their own countrymen nor to us, actually struck the boldest dumb! Washington Irving, Prescott, Hoffman, Bryant, Halleck, Dana, Washington Allston--every man who writes in this country is devoted to the question, and not one of them _dares_ to raise his voice and complain of the atrocious state of the law. The wonder is that a breathing man can be found with temerity enough to suggest to the Americans the possibility of their having done wrong. I wish you could have seen the faces that I saw down both sides of the table at Hartford when I began to talk about Scott. I wish you could have heard how I gave it out. My blood so boiled when I thought of the monstrous injustice that I felt as if I were twelve feet high when I thrust it down their throats." Dickens knew no history, but he had all history behind him in feeling that a pure democracy does tend, when it goes wrong, to be too traditional and absolute. The truth is indeed a singular example of the unfair attack upon democracy in our own time. Everybody can repeat the platitude that the mob can be the greatest of all tyrants. But few realise or remember the corresponding truth which goes along with it--that the mob is the only permanent and unassailable high priest. Democracy drives its traditions too hard; but democracy is the only thing that keeps any traditions. An aristocracy must always be going after some new thing. The severity of democracy is far more of a virtue than its liberty. The decorum of a democracy is far more of a danger than its lawlessness. Dickens discovered this in his great quarrels about the copyright, when a whole nation acted on a small point of opinion as if it were going to lynch him. But, fortunately for the purpose of this argument, there is no need to go back to the forties for such a case. Another great literary man has of late visited America; and it is possible that Maxim Gorky may be in a position to state how far democracy is likely to err on the side of mere liberty and laxity. He may have found, like Dickens, some freedom of manners; he did not find much freedom of morals.

Along with such American criticism should really go his very characteristic summary of the question of the Red Indian. It marks the combination between the mental narrowness and the moral justice of the old Liberal. Dickens can see nothing in the Red Indian except that he is barbaric, retrograde, bellicose, uncleanly, and superstitious--in short, that he is not a member of the special civilisation of Birmingham or Brighton. It is curious to note the contrast between the cheery, nay Cockney, contempt with which Dickens speaks of the American Indian and that chivalrous and pathetic essay in which Washington Irving celebrates the virtues of the vanishing race. Between Washington Irving and his friend Charles Dickens there was always indeed this ironical comedy of inversion. It is amusing that the Englishman should have been the pushing and even pert modernist, and the American the stately antiquarian and lover of lost causes. But while a man of more mellow sympathies may well dislike Dickens's dislike of savages, and even disdain his disdain, he ought to sharply remind himself of the admirable ethical fairness and equity which meet with that restricted outlook. In the very act of describing Red Indians as devils who, like so much dirt, it would pay us to sweep away, he pauses to deny emphatically that we have any right to sweep them away. We have no right to wrong the man, he means to say, even if he himself be a kind of wrong. Here we strike the ringing iron of the old conscience and sense of honour which marked the best men of his party and of his epoch. This rigid and even reluctant justice towers, at any rate, far above modern views of savages, above the sentimentalism of the mere humanitarian and the far weaker sentimentalism that pleads for brutality and a race war. Dickens was at least more of a man than the brutalitarian who claims to wrong people because they are nasty, or the humanitarian who cannot be just to them without pretending that they are nice.

PICTURES FROM ITALY

The _Pictures from Italy_ are excellent in themselves and excellent as a foil to the _American Notes_. Here we have none of that air of giving a decision like a judge or sending in a report like an inspector; here we have only glimpses, light and even fantastic glimpses, of a world that is really alien to Dickens. It is so alien that he can almost entirely enjoy it. For no man can entirely enjoy that which he loves; contentment is always unpatriotic. The difference can indeed be put with approximate perfection in one phrase. In Italy he was on a holiday; in America he was on a tour. But indeed Dickens himself has quite sufficiently conveyed the difference in the two phrases that he did actually use for the titles of the two books. Dickens often told unconscious truths, especially in small matters. The _American Notes_ really are notes, like the notes of a student or a professional witness. The _Pictures from Italy_ are only pictures from Italy, like the miscellaneous pictures that all tourists bring from Italy.

To take another and perhaps closer figure of speech, almost all Dickens's works such as these may best be regarded as private letters addressed to the public. His private correspondence was quite as brilliant as his public works; and many of his public works are almost as formless and casual as his private correspondence. If he had been struck insensible for a year, I really think that his friends and family could have brought out one of his best books by themselves if they had happened to keep his letters. The homogeneity of his public and private work was indeed strange in many ways. On the one hand, there was little that was pompously and unmistakably public in the publications; on the other hand, there was very little that was private in the private letters. His hilarity had almost a kind of hardness about it; no man's letters, I should think, ever needed less expurgation on the ground of weakness or undue confession. The main part, and certainly the best part, of such a book as _Pictures from Italy_ can certainly be criticised best as part of that perpetual torrent of entertaining autobiography which he flung at his children as if they were his readers and his readers as if they were his children. There are some brilliant patches of sense and nonsense in this book; but there is always something accidental in them; as if they might have occurred somewhere else. Perhaps the most attractive of them is the incomparable description of the Italian Marionette Theatre in which they acted a play about the death of Napoleon in St. Helena. The description is better than that of Codlin and Short's Punch and Judy, and almost as good as that of Mrs. Jarley's Wax Works. Indeed the humour is similar; for Punch is supposed to be funny, but Napoleon (as Mrs. Jarley said when asked if her show was funnier than Punch) was not funny at all. The idea of a really tragic scene being enacted between tiny wooden dolls with large heads is delightfully dealt with by Dickens. We can almost imagine the scene in which the wooden Napoleon haughtily rebukes his wooden jailor for calling him General Bonaparte--"Sir Hudson Low, call me not thus; I am Napoleon, Emperor of the French." There is also something singularly gratifying about the scene of Napoleon's death, in which he lay in bed with his little wooden hands outside the counterpane and the doctor (who was hung on wires too short) "delivered medical opinions in the air." It may seem flippant to dwell on such flippancies in connection with a book which contains many romantic descriptions and many moral generalisations which Dickens probably valued highly. But it is not for such things that he is valued. In all his writings, from his most reasoned and sustained novel to his maddest private note, it is always this obstreperous instinct for farce which stands out as his in the highest sense. His wisdom is at the best talent, his foolishness is genius. Just that exuberant levity which we associate with a moment we associate in his case with immortality. It is said of certain old masonry that the mortar was so hard that it has survived the stones. So if Dickens could revisit the thing he built, he would be surprised to see all the work he thought solid and responsible wasted almost utterly away, but the shortest frivolities and the most momentary jokes remaining like colossal rocks for ever.

MARTIN CHUZZLEWIT

There is a certain quality or element which broods over the whole of _Martin Chuzzlewit_ to which it is difficult for either friends or foes to put a name. I think the reader who enjoys Dickens's other books has an impression that it is a kind of melancholy. There are grotesque figures of the most gorgeous kind; there are scenes that are farcical even by the standard of the farcical license of Dickens; there is humour both of the heaviest and of the lightest kind; there are two great comic personalities who run like a rich vein through the whole story, Pecksniff and Mrs. Gamp; there is one blinding patch of brilliancy, the satire on American cant; there is Todgers's boarding-house; there is Bailey; there is Mr. Mould, the incomparable undertaker. But yet in spite of everything, in spite even of the undertaker, the book is sad. No one I think ever went to it in that mixed mood of a tired tenderness and a readiness to believe and laugh in which most of Dickens's novels are most enjoyed. We go for a particular novel to Dickens as we go for a particular inn. We go to the sign of the Pickwick Papers. We go to the sign of the Rudge and Raven. We go to the sign of the Old Curiosities. We go to the sign of the Two Cities. We go to each or all of them according to what kind of hospitality and what kind of happiness we require. But it is always some kind of hospitality and some kind of happiness that we require. And as in the case of inns we also remember that while there was shelter in all and food in all and some kind of fire and some kind of wine in all, yet one has left upon us an indescribable and unaccountable memory of mortality and decay, of dreariness in the rooms and even of tastelessness in the banquet. So any one who has enjoyed the stories of Dickens as they should be enjoyed has a nameless feeling that this one story is sad and almost sodden. Dickens himself had this feeling, though his breezy vanity forbade him to express it in so many words. In spite of Pecksniff, in spite of Mrs. Gamp, in spite of the yet greater Bailey, the story went lumberingly and even lifelessly; he found the sales falling off; he fancied his popularity waning, and by a sudden impulse most inartistic and yet most artistic, he dragged in the episode of Martin's visit to America, which is the blazing jewel and the sudden redemption of the book. He wrote it at an uneasy and unhappy period of his life; when he had ceased wandering in America, but could not cease wandering altogether; when he had lost his original routine of work which was violent but regular, and had not yet settled down to the full enjoyment of his success and his later years. He poured into this book genius that might make the mountains laugh, invention that juggled with the stars. But the book was sad; and he knew it.

The just reason for this is really interesting. Yet it is one that is not easy to state without guarding one's self on the one side or the other against great misunderstandings; and these stipulations or preliminary allowances must in such a case as this of necessity be made first. Dickens was among other things a satirist, a pure satirist. I have never been able to understand why this title is always specially and sacredly reserved for Thackeray. Thackeray was a novelist; in the strict and narrow sense at any rate, Thackeray was a far greater novelist than Dickens. But Dickens certainly was the satirist. The essence of satire is that it perceives some absurdity inherent in the logic of some position, and that it draws that absurdity out and isolates it, so that all can see it. Thus for instance when Dickens says, "Lord Coodle would go out; Sir Thomas Doodle wouldn't come in; and there being no people to speak of in England except Coodle and Doodle the country has been without a Government"; when Dickens says this he suddenly pounces on and plucks out the one inherent absurdity in the English party system which is hidden behind all its paraphernalia of Parliaments and Statutes, elections and ballot papers. When all the dignity and all the patriotism and all the public interest of the English constitutional party conflict have been fully allowed for, there does remain the bold, bleak question which Dickens in substance asks, "Suppose I want somebody else who is neither Coodle nor Doodle." This is the great quality called satire; it is a kind of taunting reasonableness; and it is inseparable from a certain insane logic which is often called exaggeration. Dickens was more of a satirist than Thackeray for this simple reason: that Thackeray carried a man's principles as far as that man carried them; Dickens carried a man's principles as far as a man's principles would go. Dickens in short (as people put it) exaggerated the man and his principles; that is to say he emphasised them. Dickens drew a man's absurdity out of him; Thackeray left a man's absurdity in him. Of this last fact we can take any example we like; take for instance the comparison between the city man as treated by Thackeray in the most satiric of his novels, with the city man as treated by Dickens in one of the mildest and maturest of his. Compare the character of old Mr. Osborne in _Vanity Fair_ with the character of Mr. Podsnap in _Our Mutual Friend_. In the case of Mr. Osborne there is nothing except the solid blocking in of a brutal dull convincing character. _Vanity Fair_ is not a satire on the City except in so far as it happens to be true. _Vanity Fair_ is not a satire on the City, in short, except in so far as the City is a satire on the City. But Mr. Podsnap is a pure satire; he is an extracting out of the City man of those purely intellectual qualities which happen to make that kind of City man a particularly exasperating fool. One might almost say that Mr. Podsnap is all Mr. Osborne's opinions separated from Mr. Osborne and turned into a character. In short the satirist is more purely philosophical than the novelist. The novelist may be only an observer; the satirist must be a thinker. He must be a thinker, he must be a philosophical thinker for this simple reason; that he exercises his philosophical thought in deciding what part of his subject he is to satirise. You may have the dullest possible intelligence and be a portrait painter; but a man must have a serious intellect in order to be a caricaturist. He has to select what thing he will caricature. True satire is always of this intellectual kind; true satire is always, so to speak, a variation or fantasia upon the air of pure logic. The satirist is the man who carries men's enthusiasm further than they carry it themselves. He outstrips the most extravagant fanatic. He is years ahead of the most audacious prophet. He sees where men's detached intellect will eventually lead them, and he tells them the name of the place--which is generally hell.

Now of this detached and rational use of satire there is one great example in this book. Even _Gulliver's Travels_ is hardly more reasonable than Martin Chuzzlewit's travels in the incredible land of the Americans. Before considering the humour of this description in its more exhaustive and liberal aspects, it may be first remarked that in this American part of _Martin Chuzzlewit_, Dickens quite specially sharpens up his own more controversial and political intelligence. There are more things here than anywhere else in Dickens that partake of the nature of pamphleteering, of positive challenge, of sudden repartee, of pugnacious and exasperating query, in a word of everything that belongs to the pure art of controversy as distinct not only from the pure art of fiction but even also from the pure art of satire. I am inclined to think (to put the matter not only shortly but clumsily) that Dickens was never in all his life so strictly clever as he is in the American part of _Martin Chuzzlewit_. There are places where he was more inspired, almost in the sense of being intoxicated, as, for instance, in the Micawber feasts of _David Copperfield_; there are places where he wrote more carefully and cunningly, as, for instance, in the mystery of _The Mystery of Edwin Drood_; there are places where he wrote very much more humanly, more close to the ground and to growing things, as in the whole of that admirable book _Great Expectations_. But I do not think that his mere abstract acuteness and rapidity of thought were ever exercised with such startling exactitude as they are in this place in _Martin Chuzzlewit_. It is to be noted, for instance, that his American experience had actually worked him up to a heat and habit of argument. A slave-owner in the Southern States tells Dickens that slave-owners do not ill-treat their slaves, that it is not to the interest of slave-owners to ill-treat their slaves. Dickens flashes back that it is not to the interest of a man to get drunk, but he does get drunk. This pugnacious atmosphere of parry and riposte must first of all be allowed for and understood in all the satiric excursus of Martin in America. Dickens is arguing all the time; and, to do him justice, arguing very well. These chapters are full not merely of exuberant satire on America in the sense that Dotheboys Hall or Mr. Bumble's Workhouse are exuberant satires on England. They are full also of sharp argument with America as if the man who wrote expected retort and was prepared with rejoinder. The rest of the book, like the rest of Dickens's books, possesses humour. This part of the book, like hardly any of Dickens's books, possesses wit. The republican gentleman who receives Martin on landing is horrified on hearing an English servant speak of the employer as "the master." "There are no masters in America," says the gentleman. "All owners are they?" says Martin. This sort of verbal promptitude is out of the ordinary scope of Dickens; but we find it frequently in this particular part of _Martin Chuzzlewit_. Martin himself is constantly breaking out into a controversial lucidity, which is elsewhere not at all a part of his character. When they talk to him about the institutions of America he asks sarcastically whether bowie knives and swordsticks and revolvers are the institutions of America. All this (if I may summarise) is expressive of one main fact. Being a satirist means being a philosopher. Dickens was not always very philosophical; but he had this permanent quality of the philosopher about him, that he always remembered people by their opinions. Elijah Pogram was to him the man who said that "his boastful answer to the tyrant and the despot was that his bright home was the land of the settin' sun." Mr. Scadder and Mr. Jefferson Brick were to him the men who said (in cooperation) that "the libation of freedom must sometimes be quaffed in blood." And in these chapters more than anywhere else he falls into the extreme habit of satire, that of treating people as if there were nothing about them except their opinions. It is therefore difficult to accept these pages as pages in a novel, splendid as they are considered as pages in a parody. I do not dispute that men have said and do say that "the libation of freedom must sometimes be quaffed in blood," that "their bright homes are the land of the settin' sun," that "they taunt that lion," that "alone they dare him," or "that softly sleeps the calm ideal in the whispering chambers of imagination." I have read too much American journalism to deny that any of these sentences and any of these opinions may at some time or other have been uttered. I do not deny that there are such opinions. But I do deny that there are such people. Elijah Pogram had some other business in life besides defending defaulting postmasters; he must have been a son or a father or a husband or at least (admirable thought) a lover. Mr. Chollop had some moments in his existence when he was not threatening his fellow-creatures with his sword-stick and his revolver. Of all this human side of such American types Dickens does not really give any hint at all. He does not suggest that the bully Chollop had even such coarse good-humour as bullies almost always have. He does not suggest that the humbug Elijah Pogram had even as much greasy amiability as humbugs almost invariably have. He is not studying them as human beings, even as bad human beings; he is studying them as conceptions, as points of view, as symbols of a state of mind with which he is in violent disagreement. To put it roughly, he is not describing characters, he is satirising fads. To put it more exactly, he is not describing characters; he is persecuting heresies. There is one thing really to be said against his American satire; it is a serious thing to be said: it is an argument, and it is true. This can be said of Martin's wanderings in America, that from the time he lands in America to the time he sets sail from it he never meets a living man. He has travelled in the land of Laputa. All the people he has met have been absurd opinions walking about. The whole art of Dickens in such passages as these consisted in one thing. It consisted in finding an opinion that had not a leg to stand on, and then giving it two legs to stand on.

So much may be allowed; it may be admitted that Dickens is in this sense the great satirist, in that he can imagine absurd opinions walking by themselves about the street. It may be admitted that Thackeray would not have allowed an absurd opinion to walk about the street without at least tying a man on to it for the sake of safety. But while this first truth may be evident, the second truth which is the complement of it may easily be forgotten. On the one hand there was no man who could so much enjoy mere intellectual satire apart from humanity as Dickens. On the other hand there was no man who, with another and more turbulent part of his nature, demanded humanity, and demanded its supremacy over intellect, more than Dickens. To put it shortly: there never was a man so much fitted for saying that everything was wrong; and there never was a man who was so desirous of saying that everything was right. Thus, when he met men with whom he violently disagreed, he described them as devils or lunatics; he could not bear to describe them as men. If they could not think with him on essentials he could not stand the idea that they were human souls; he cast them out; he forgot them; and if he could not forget them he caricatured them. He was too emotional to regard them as anything but enemies, if they were not friends. He was too humane not to hate them. Charles Lamb said with his inimitable sleek pungency that he could read all the books there were; he excluded books that obviously were not books, as cookery books, chessboards bound so as to look like books, and all the works of modern historians and philosophers. One might say in much the same style that Dickens loved all the men in the world; that is he loved all the men whom he was able to recognise as men; the rest he turned into griffins and chimeras without any serious semblance to humanity. Even in his books he never hates a human being. If he wishes to hate him he adopts the simple expedient of making him an inhuman being. Now of these two strands almost the whole of Dickens is made up; they are not only different strands, they are even antagonistic strands. I mean that the whole of Dickens is made up of the strand of satire and the strand of sentimentalism; and the strand of satire is quite unnecessarily merciless and hostile, and the strand of sentimentalism is quite unnecessarily humanitarian and even maudlin. On the proper interweaving of these two things depends the great part of Dickens's success in a novel. And by the consideration of them we can probably best arrive at the solution of the particular emotional enigma of the novel called _Martin Chuzzlewit_.

_Martin Chuzzlewit_ is, I think, vaguely unsatisfactory to the reader, vaguely sad and heavy even to the reader who loves Dickens, because in _Martin Chuzzlewit_ more than anywhere else in Dickens's works, more even than in _Oliver Twist_, there is a predominance of the harsh and hostile sort of humour over the hilarious and the humane. It is absurd to lay down any such little rules for the testing of literature. But this may be broadly said and yet with confidence: that Dickens is always at his best when he is laughing at the people whom he really admires. He is at his most humorous in writing of Mr. Pickwick, who represents passive virtue. He is at his most humorous in writing of Mr. Sam Weller, who represents active virtue. He is never so funny as when he is speaking of people in whom fun itself is a virtue, like the poor people in the Fleet or the Marshalsea. And in the stories that had immediately preceded _Martin Chuzzlewit_ he had consistently concerned himself in the majority of cases with the study of such genial and honourable eccentrics; if they are lunatics they are amiable lunatics. In the last important novel before _Martin Chuzzlewit_, _Barnaby Rudge_, the hero himself is an amiable lunatic. In the novel before that, _The Old Curiosity Shop_, the two comic figures, Dick Swiveller and the Marchioness, are not only the most really entertaining, but also the most really sympathetic characters in the book. Before that came _Oliver Twist_ (which is, I have said, an exception), and before that _Pickwick_, where the hero is, as Mr. Weller says, "an angel in gaiters." Hitherto, then, on the whole, the central Dickens character had been the man who gave to the poor many things, gold and wine and feasting and good advice; but among other things gave them a good laugh at himself. The jolly old English merchant of the Pickwick type was popular on both counts. People liked to see him throw his money in the gutter. They also liked to see him throw himself there occasionally. In both acts they recognised a common quality of virtue.

Now I think it is certainly the disadvantage of _Martin Chuzzlewit_ that none of its absurd characters are thus sympathetic. There are in the