Books and Characters, French & English. Strachey Lytton
into which 'the once famous unities' have now fallen, and declares that 'the unities of time and place are of no importance in themselves.' So far as critics are concerned this may be true; but critics are apt to forget that plays can exist somewhere else than in books, and a very small acquaintance with contemporary drama is enough to show that, upon the stage at any rate, the unities, so far from having fallen into discredit, are now in effect triumphant. For what is the principle which underlies and justifies the unities of time and place? Surely it is not, as Mr. Bailey would have us believe, that of the 'unity of action or interest,' for it is clear that every good drama, whatever its plan of construction, must possess a single dominating interest, and that it may happen—as in Antony and Cleopatra, for instance—that the very essence of this interest lies in the accumulation of an immense variety of local activities and the representation of long epochs of time. The true justification for the unities of time and place is to be found in the conception of drama as the history of a spiritual crisis—the vision, thrown up, as it were, by a bull's-eye lantern, of the final catastrophic phases of a long series of events. Very different were the views of the Elizabethan tragedians, who aimed at representing not only the catastrophe, but the whole development of circumstances of which it was the effect; they traced, with elaborate and abounding detail, the rise, the growth, the decline, and the ruin of great causes and great persons; and the result was a series of masterpieces unparalleled in the literature of the world. But, for good or evil, these methods have become obsolete, and to-day our drama seems to be developing along totally different lines. It is playing the part, more and more consistently, of the bull's-eye lantern; it is concerned with the crisis, and nothing but the crisis; and, in proportion as its field is narrowed and its vision intensified, the unities of time and place come more and more completely into play. Thus, from the point of view of form, it is true to say that it has been the drama of Racine rather than that of Shakespeare that has survived. Plays of the type of Macbeth have been superseded by plays of the type of Britannicus. Britannicus, no less than Macbeth, is the tragedy of a criminal; but it shows us, instead of the gradual history of the temptation and the fall, followed by the fatal march of consequences, nothing but the precise psychological moment in which the first irrevocable step is taken, and the criminal is made. The method of Macbeth has been, as it were, absorbed by that of the modern novel; the method of Britannicus still rules the stage. But Racine carried out his ideals more rigorously and more boldly than any of his successors. He fixed the whole of his attention upon the spiritual crisis; to him that alone was of importance; and the conventional classicism so disheartening to the English reader—the 'unities,' the harangues, the confidences, the absence of local colour, and the concealment of the action—was no more than the machinery for enhancing the effect of the inner tragedy, and for doing away with every side issue and every chance of distraction. His dramas must be read as one looks at an airy, delicate statue, supported by artificial props, whose only importance lies in the fact that without them the statue itself would break in pieces and fall to the ground. Approached in this light, even the 'salle du palais de Pyrrhus' begins to have a meaning. We come to realise that, if it is nothing else, it is at least the meeting-ground of great passions, the invisible framework for one of those noble conflicts which 'make one little room an everywhere.' It will show us no views, no spectacles, it will give us no sense of atmosphere or of imaginative romance; but it will allow us to be present at the climax of a tragedy, to follow the closing struggle of high destinies, and to witness the final agony of human hearts.
It is remarkable that Mr. Bailey, while seeming to approve of the classicism of Racine's dramatic form, nevertheless finds fault with him for his lack of a quality with which, by its very nature, the classical form is incompatible. Racine's vision, he complains, does not 'take in the whole of life'; we do not find in his plays 'the whole pell-mell of human existence'; and this is true, because the particular effects which Racine wished to produce necessarily involved this limitation of the range of his interests. His object was to depict the tragic interaction of a small group of persons at the culminating height of its intensity; and it is as irrational to complain of his failure to introduce into his compositions 'the whole pell-mell of human existence' as it would be to find fault with a Mozart quartet for not containing the orchestration of Wagner. But it is a little difficult to make certain of the precise nature of Mr. Bailey's criticism. When he speaks of Racine's vision not including 'the whole of life,' when he declares that Racine cannot be reckoned as one of the 'world-poets,' he seems to be taking somewhat different ground and discussing a more general question. All truly great poets, he asserts, have 'a wide view of humanity,' 'a large view of life'—a profound sense, in short, of the relations between man and the universe; and, since Racine is without this quality, his claim to true poetic greatness must be denied. But, even upon the supposition that this view of Racine's philosophical outlook is the true one—and, in its most important sense, I believe that it is not—does Mr. Bailey's conclusion really follow? Is it possible to test a poet's greatness by the largeness of his 'view of life'? How wide, one would like to know, was Milton's 'view of humanity'? And, though Wordsworth's sense of the position of man in the universe was far more profound than Dante's, who will venture to assert that he was the greater poet? The truth is that we have struck here upon a principle which lies at the root, not only of Mr. Bailey's criticism of Racine, but of an entire critical method—the method which attempts to define the essential elements of poetry in general, and then proceeds to ask of any particular poem whether it possesses these elements, and to judge it accordingly. How often this method has been employed, and how often it has proved disastrously fallacious! For, after all, art is not a superior kind of chemistry, amenable to the rules of scientific induction. Its component parts cannot be classified and tested, and there is a spark within it which defies foreknowledge. When Matthew Arnold declared that the value of a new poem might be gauged by comparing it with the greatest passages in the acknowledged masterpieces of literature, he was falling into this very error; for who could tell that the poem in question was not itself a masterpiece, living by the light of an unknown beauty, and a law unto itself? It is the business of the poet to break rules and to baffle expectation; and all the masterpieces in the world cannot make a precedent. Thus Mr. Bailey's attempts to discover, by quotations from Shakespeare, Sophocles, and Goethe, the qualities without which no poet can be great, and his condemnation of Racine because he is without them, is a fallacy in criticism. There is only one way to judge a poet, as Wordsworth, with that paradoxical sobriety so characteristic of him, has pointed out—and that is, by loving him. But Mr. Bailey, with regard to Racine at any rate, has not followed the advice of Wordsworth. Let us look a little more closely into the nature of his attack.
'L'épithète rare,' said the De Goncourts,'voilà la marque de l'écrivain.' Mr. Bailey quotes the sentence with approval, observing that if, with Sainte-Beuve, we extend the phrase to 'le mot rare,' we have at once one of those invaluable touch-stones with which we may test the merit of poetry. And doubtless most English readers would be inclined to agree with Mr. Bailey, for it so happens that our own literature is one in which rarity of style, pushed often to the verge of extravagance, reigns supreme. Owing mainly, no doubt, to the double origin of our language, with its strange and violent contrasts between the highly-coloured crudity of the Saxon words and the ambiguous splendour of the Latin vocabulary; owing partly, perhaps, to a national taste for the intensely imaginative, and partly, too, to the vast and penetrating influence of those grand masters of bizarrerie—the Hebrew Prophets—our poetry, our prose, and our whole conception of the art of writing have fallen under the dominion of the emphatic, the extraordinary, and the bold. No one in his senses would regret this, for it has given our literature all its most characteristic glories, and, of course, in Shakespeare, with whom expression is stretched to the bursting point, the national style finds at once its consummate example and its final justification. But the result is that we have grown so unused to other kinds of poetical beauty, that we have now come to believe, with Mr. Bailey, that poetry apart from 'le mot rare' is an impossibility. The beauties of restraint, of clarity, of refinement, and of precision we pass by unheeding; we can see nothing there but coldness and uniformity; and we go back with eagerness to the fling and the bravado that we love so well. It is as if we had become so accustomed to looking at boxers, wrestlers, and gladiators that the sight of an exquisite minuet produced no effect on us; the ordered dance strikes us as a monotony, for we are blind to the subtle delicacies of the dancers, which are fraught with such significance to the practised eye. But let us be patient, and let us look again.
Ariane