Talks on the study of literature.

II

LITERARY EXPRESSION

So much, then, for what literature must express; it is well now to examine for a little the manner of expression. To feel genuine emotion is not all that is required of a writer. Among artists cannot be reckoned

He must be able to sing the song; to make the reader share the throbbing of his heart. All men feel; the artist is he who can by the use of conventions impart his feelings to the world. The musician uses conventions of sound, the painter conventions of color, the sculptor conventions of form, and the writer must employ the means most artificial of all, the conventions of language.

Here might be considered, if there were space, the whole subject of artistic technique; but it is sufficient for our purposes to notice that the test of technical excellence is the completeness with which the means are adapted to the end sought. The crucial question in regard to artistic workmanship is: "Does it faithfully and fully convey the emotion which is the essence of the work?" A work of art must make itself felt as well as intellectually understood; it must reach the heart as well as the brain. If a picture, a statue, a piece of music, or a poem provokes your admiration without touching your sensibilities, there is something radically wrong with the work – or with you.

First of all, then, expression must be adequate. If it is slovenly, incomplete, unskillful, it fails to impart the emotion which is its purpose. We have all sat down seething with excitement and endeavored to get our feelings upon paper, only to discover that our command of ourselves and of technical means was not sufficient to allow us to phrase adequately that which yet we felt most sincerely. It is true that style is in a sense a subordinate matter, but it is none the less an essential one. It is manifestly of little consequence to the world what one has to say if one cannot say it. We cannot be thrilled by the song which the dumb would sing had he but voice.

Yet it is necessary to remember that although expression must be adequate, it must also be subordinate. It is a means and not an end, and the least suspicion of its having been put first destroys our sense of the reality of the feeling it embodies. If an actress in moments of impassioned declamation is detected arranging her draperies, her art no longer carries conviction. Nobody feeling the heart-swelling words of Queen Katharine, for instance, could while speaking them be openly concerned about the effective disposition of her petticoats. The reader of too intricate and elaborate verse, such as the French forms of triolet, rondeau, rondel, and so on, has an instinctive perception that a poet whose attention was taken up with the involved and artfully difficult versification could not have been experiencing any deep passion, no matter how strongly the verse protests that he has. Expression obviously artful instantly arouses suspicion that it has been wrought for its own sake only.

Technical excellence which displays the cleverness of the artist rather than imparts the emotion which is its object, defeats its own end. A book so elaborated that we feel that the author was absorbed in perfection of expression rather than in what he had to express leaves us cold and unmoved, if it does not tire us. The messenger has usurped the attention which belonged to the message. It is not impossible that I shall offend some of you when I say that Walter Pater's "Marius the Epicurean" seems to me a typical example of this sort of book. The author has expended his energies in exquisite excesses of language; he has refined his style until it has become artfully inanimate. It is like one of the beautiful glass flowers in the Harvard Museum. It is not a living rose. It is no longer a message spoken to the heart of mankind; it is a brilliant exercise in technique.

Literature, then, is genuine emotion, adequately expressed. To be genuine it must come from the imagination; and adequate expression is that which in turn reaches the imagination. If it were not that the phrase seems forbiddingly cumbersome, we might, indeed, define literature as being such writings as are able to arouse emotion by an appeal to the imagination.

A sensational story, what the English call a "penny dreadful" or a "shilling shocker" according to the cost of the bundle of cheap excitement, may be an appeal to the emotions, but it aims to act upon the senses or the nerves. Its endeavor is to work by the grossest and most palpable means. It is an assault, so to say, upon the perceptions. Books of this sort have nothing to do with imagination, either in reader or writer. They would be ruled out by all the tests which we have given, since they are not sincere, not convincing, not consistent, not true to life.

One step higher in the scale come romances of abounding fancy, of which "She" may serve as an example. They are clever feats of intellectual jugglery, and it is to the intellectual perceptions that they appeal. Not, it is true, to the intellect in its loftiest moods, but the understanding as distinguished from the feeling. No reader is really moved by them. The ingenuity of the author amuses and absorbs the attention. The dexterity and unexpectedness of the tale excite and entertain. The pleasure experienced in reading these books is not far removed from that experienced in seeing a clever contortionist. To read them is like going to the circus, – a pleasant diversion, and one not without a certain importance to this over-wrought generation. It is amusement, although not of a high grade.

Do not suppose, however, that I am saying that a story cannot have an exciting plot and yet be literature. In the restricted sense in which these lectures take the term, I should say that "The Adventures of Captain Horn," an agreeable book which has been widely read of late, is not literature; and yet "Treasure Island," upon which perhaps to some extent the former was modeled, most certainly is literature. The difference is that while Stockton in "Captain Horn" has worked with clever ingenuity to entertain, Stevenson in "Treasure Island" so vividly imagined what he wrote that he has made his characters human, informed every page with genuine feeling, and produced a romance permanently vital. The plot of those superb masterpieces of adventure, the "D'Artagnan Romances," is as wild, perhaps as extravagant, as that of the marrow-curdling tales which make the fortunes of sensational papers; but to the excitement of adventure is added that unification, that humanization, that perfection of imaginative realism which mark Dumas as a genius.

The difference of effect between books which are not literature and those which are is that while these amuse, entertain, glance over the surface of the mind, those touch the deepest springs of being. They touch us æsthetically, it is true. The emotion aroused is impersonal, and thus removed from the keen thrill which is born of actual experiences; but it depends upon the same passions, the same characteristics, the same humanity, that underlie the joys and sorrows of real life. It is because we are capable of passion and of disappointment that we are moved by the love and anguish of Romeo and Juliet, of Francesca and Paolo. Our emotion is not identical with that with which the heart throbs in personal love and grief; yet art which is genuine awakes emotion thoroughly genuine. Books of sensationalism and sentimentality may excite curiosity, or wonder, or amusement, or sham feeling; but they must have at least some spark of sacred fire before they can arouse in the intelligent reader this inner throb of real feeling.

The personal equation must be considered here. The same book must affect different readers differently. From the sentimental maid who weeps in the kitchen over "The Seventy Sorrows of Madelaine the Broken-hearted," to her master in his library, touched by the grief of King Lear, is indeed a far cry; and yet both may be deeply moved. It may be asked whether we have arrived at a standard which will enable us to judge between them.

The matter is perhaps to be cleared up somewhat by a little common sense. It is not hard to decide whether the kitchen-maid in question has an imagination sufficiently well developed to bring her within the legitimate grounds of inquiry; and the fiction which delights her rudimentary understanding is easily ruled out. It is not so easy, however, to dispose of this point entirely. There is always a border-land concerning which doubts and disagreements must continue to exist. In all matters connected with the feelings it is necessary to recognize the fact that the practical is not likely to accord fully with the theoretical. We define literature only to be brought face to face with the difficulty which is universal in art, the difficulty of degree. No book will answer, it may be, to a theoretical definition, no work conform completely to required conditions. The composition which is a masterpiece stands at one end of the list, and comes so near to the ideal that there is no doubt of its place. At the other end there is the rubbish, equally unquestioned in its worthlessness. The troublesome thing is to decide where between comes the dividing line above which is literature. We call a ring or a coin gold, knowing that it contains a mixture of alloy. The goldsmith may have a standard, and refuse the name gold to any mixture into which enters a given per cent of baser metal; but in art this is impossible. Here each reader must decide for himself. Whether works which lie near the line are to be considered literature is a question to be decided individually. Each reader is justified in making his own decision, provided only that he found it upon definite principles. It is largely a question what is one's own responsiveness to literature. There are those to whom Tolstoi's "War and Peace" is a work of greatness, while others fail to find it anything but a chaotic and unorganized note-book of a genius not self-responsible. "John Inglesant" appeals to many persons of excellent taste as a novel of permanent beauty, while to some it seems sentimental and artificial. Mr. Lowell and others have regarded Sylvester Judd's "Margaret" as one of the classics of American fiction; yet it has never appealed to the general public, and an eminent literary man told me not long ago that he finds it dull. To these and to all other varying opinions there is but one thing to be said: Any man has a right to his judgment if it is founded upon the logical application of definite principles. Any opinion which is sincere and based upon standards must be treated with respect, whether it is agreed with or not.

It is difficult, on the other hand, to feel that there is any moral excuse for prejudices which are the result of individual whims rather than of deliberate judgment. An opinion should not be some burr caught up by the garments unawares; but a fruit carefully selected as the best on the tree. The fact is that the effort of forming an intelligent judgment is more severe than most persons care to undertake unless absolutely forced to it. It sometimes seems as if the whole tendency of modern life were in the direction of cultivating mental dexterity until the need of also learning mental concentration is in danger of being overlooked. Men are trained to meet intellectual emergencies, but not to endure continued intellectual strain. The difficulty which is to be conquered by a sudden effort they are able to overcome, but when deliberation and continuous mental achievement are required, the weakness of their training is manifest. The men, and perhaps still more the women, of to-day are ready to decide upon the merits of a book in the twinkling of an eye; and it is to be acknowledged that these snap judgments are reasonable far more often than could have been expected. When it comes, however, to having a reason for the faith that is in them, it is lamentable how many intelligent persons prove utterly incapable of fairly and logically examining literature; and it must be conceded that there should be some other test by which to decide whether a book is to be included under the gracious name of literature than the dogmatic assertion: "Well, I don't care what anybody says against it; I like it!"

We have discussed the distinctions by which it may be decided what is to be considered literature; and, did space warrant, we might go on to examine the principles which determine the rank of work. They are of course largely to be inferred from what has been said already. The merit of literature will be chiefly dependent upon the closeness with which it conforms to the rules which mark the nature of literature. The more fully genuine its emotion, the more adequate its expression, the higher the scale in which a book is to be placed. The more sane and healthful, the more entirely in accord with the needs and springs of general human life, the greater the work. Indeed, beyond this there is little to say save that the nobility of intention, the ethical significance of the emotion embodied, mark the worth and the rank of a composition.

I have tried to define literature, and yet in the end my strongest feeling is that of the inadequacy of my definition. He would be but a lukewarm lover who was capable of framing a description which would appear to him to embody fully the perfections of his mistress; and art is a mistress so beautiful, so high, so noble, that no phrases can fitly characterize her, no service can be wholly worthy of her. Life is full of disappointment, and pain, and bitterness, and that sense of futility in which all these evils are summed up; and yet even were there no other alleviation, he who knows and truly loves literature finds here a sufficient reason to be glad that he lives. Science may show man how to live; art makes living worth his while. Existence to-day without literature would be a failure and a despair; and if we cannot satisfactorily define our art, we at least are aware how it enriches and ennobles the life of every human being who comes within the sphere of its wide and gracious influence.

III

THE STUDY OF LITERATURE

When it is clearly understood what literature is, there may still remain a good deal of vagueness in regard to the study of it. It is by no means sufficient for intellectual development that one have a misty general share in the conventional respect traditionally felt for such study. There should be a clear and accurate comprehension why the study of literature is worth the serious attention of earnest men and women.

It might at first thought seem that of this question no discussion is needed. It is generally assumed that the entire matter is sufficiently obvious, and that this is all that there is to it. The obvious, however, is often the last to be perceived; and such is the delusiveness of human nature that to call a thing too plain to need demonstration is often but a method of concealing inability to prove. Men are apt to fail to perceive what lies nearest to them, while to cover their blindness and ignorance they are ready to accept without reasoning almost any assumption which comes well recommended. The demand for patent medicines, wide-spread as it is, is insignificant in comparison to the demand for ready-made opinions. Most men accept the general belief, and do not trouble themselves to make it really theirs by examining the grounds upon which it is based. We all agree that it is well to study literature, it is probable; but it is to be feared that those of us who can say exactly why it is well do not form a majority.

The word "study," it may be remarked in passing, is not an entirely happy one in this connection. It has, it is true, many delightful associations, especially for those who have really learned how to study; but it has, too, a certain doleful suggestiveness which calls up painful memories of childhood. It is apt to bring to mind bitter hours when some example in long division stood like an impassable wall between us and all happiness; when complex fractions deprived life of all joy, or the future was hopelessly blurred by being seen through a mist of tears and irregular French verbs. The word "study" is therefore likely to seem to indicate a mechanical process, full of weariness and vexation of spirit. This is actually true of no study which is worthy of the name; and least of all is it true in connection with art. The word as applied to literature is not far from meaning intelligent enjoyment; it signifies not only apprehension but comprehension; it denotes not so much accumulation as assimilation; it is not so much acquirement as appreciation.

By the study of literature can be meant nothing pedantic, nothing formal, nothing artificial. I should like to call the subject of these talks "Experiencing Literature," if the verb could be received in the same sense as in the old-fashioned phrase "experiencing religion." That is what I mean. The study of literature is neither less nor more than experiencing literature, – the taking it to heart and the getting to its heart.

To most persons to study literature means nothing more than to read. There is, it is true, a vague general notion that it is the reading of some particular class of books, not always over clearly defined. It is not popularly supposed that the reading of an ordinary newspaper is part of the study of literature; while on the other hand there are few persons who can imagine that the perusal of Shakespeare, however casual, can be anything else. Since literary art is in the form of written works, reading is of course essential; but by study we mean something more grave and more fruitful than the mere surface acquaintance with books, no matter how high in the scale of excellence these may be.