Diana of the Crossways. Complete. George Meredith

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СКАЧАТЬ and dirty drab will alike have passed away. Philosophy is the foe of both, and their silly cancelling contest, perpetually renewed in a shuffle of extremes, as it always is where a phantasm falseness reigns, will no longer baffle the contemplation of natural flesh, smother no longer the soul issuing out of our incessant strife. Philosophy bids us to see that we are not so pretty as rose-pink, not so repulsive as dirty drab; and that instead of everlastingly shifting those barren aspects, the sight of ourselves is wholesome, bearable, fructifying, finally a delight. Do but perceive that we are coming to philosophy, the stride toward it will be a giant’s—a century a day. And imagine the celestial refreshment of having a pure decency in the place of sham; real flesh; a soul born active, wind-beaten, but ascending. Honourable will fiction then appear; honourable, a fount of life, an aid to life, quick with our blood. Why, when you behold it you love it—and you will not encourage it?—or only when presented by dead hands? Worse than that alternative dirty drab, your recurring rose-pink is rebuked by hideous revelations of the filthy foul; for nature will force her way, and if you try to stifle her by drowning, she comes up, not the fairest part of her uppermost! Peruse your Realists—really your castigators for not having yet embraced Philosophy. As she grows in the flesh when discreetly tended, nature is unimpeachable, flower-eke, yet not too decoratively a flower; you must have her with the stem, the thorns, the roots, and the fat bedding of roses. In this fashion she grew, says historical fiction; thus does she flourish now, would say the modern transcript, reading the inner as well as exhibiting the outer.

      And how may you know that you have reached to Philosophy? You touch her skirts when you share her hatred of the sham decent, her derision of sentimentalism. You are one with her when—but I would not have you a thousand years older! Get to her, if in no other way, by the sentimental route:—that very winding path, which again and again brings you round to the point of original impetus, where you have to be unwound for another whirl; your point of original impetus being the grossly material, not at all the spiritual. It is most true that sentimentalism springs from the former, merely and badly aping the latter,—fine flower, or pinnacle flame-spire, of sensualism that it is, could it do other? and accompanying the former it traverses tracts of desert here and there couching in a garden, catching with one hand at fruits, with another at colours; imagining a secret ahead, and goaded by an appetite, sustained by sheer gratifications. Fiddle in harmonics as it may, it will have these gratifications at all costs. Should none be discoverable, at once you are at the Cave of Despair, beneath the funereal orb of Glaucoma, in the thick midst of poniarded, slit-throat, rope-dependant figures, placarded across the bosom Disillusioned, Infidel, Agnostic, Miserrimus. That is the sentimental route to advancement. Spirituality does not light it; evanescent dreams: are its oil-lamps, often with wick askant in the socket.

      A thousand years! You may count full many a thousand by this route before you are one with divine Philosophy. Whereas a single flight of brains will reach and embrace her; give you the savour of Truth, the right use of the senses, Reality’s infinite sweetness; for these things are in philosophy; and the fiction which is the summary of actual Life, the within and without of us, is, prose or verse, plodding or soaring, philosophy’s elect handmaiden. To such an end let us bend our aim to work, knowing that every form of labour, even this flimsiest, as you esteem it, should minister to growth. If in any branch of us we fail in growth, there is, you are aware, an unfailing aboriginal democratic old monster that waits to pull us down; certainly the branch, possibly the tree; and for the welfare of Life we fall. You are acutely conscious of yonder old monster when he is mouthing at you in politics. Be wary of him in the heart; especially be wary of the disrelish of brainstuff. You must feed on something. Matter that is not nourishing to brains can help to constitute nothing but the bodies which are pitched on rubbish heaps. Brainstuff is not lean stuff;—the brainstuff of fiction is internal history, and to suppose it dull is the profoundest of errors; how deep, you will understand when I tell you that it is the very football of the holiday-afternoon imps below. They kick it for pastime; they are intelligences perverted. The comic of it, the adventurous, the tragic, they make devilish, to kindle their Ogygian hilarity. But—sharply comic, adventurous, instructively tragic, it is in the interwinding with human affairs, to give a flavour of the modern day reviving that of our Poet, between whom and us yawn Time’s most hollow jaws. Surely we owe a little to Time, to cheer his progress; a little to posterity, and to our country. Dozens of writers will be in at yonder yawning breach, if only perusers will rally to the philosophic standard. They are sick of the woodeny puppetry they dispense, as on a race-course to the roaring frivolous. Well, if not dozens, half-dozens; gallant pens are alive; one can speak of them in the plural. I venture to say that they would be satisfied with a dozen for audience, for a commencement. They would perish of inanition, unfed, unapplauded, amenable to the laws perchance for an assault on their last remaining pair of ears or heels, to hold them fast. But the example is the thing; sacrifices must be expected. The example might, one hopes, create a taste. A great modern writer, of clearest eye and head, now departed, capable in activity of presenting thoughtful women, thinking men, groaned over his puppetry, that he dared not animate them, flesh though they were, with the fires of positive brainstuff. He could have done it, and he is of the departed! Had he dared, he would (for he was Titan enough) have raised the Art in dignity on a level with History; to an interest surpassing the narrative of public deeds as vividly as man’s heart and brain in their union excel his plain lines of action to eruption. The everlasting pantomime, suggested by Mrs. Warwick in her exclamation to Perry Wilkinson, is derided, not unrighteously, by our graver seniors. They name this Art the pasture of idiots, a method for idiotizing the entire population which has taken to reading; and which soon discovers that it can write likewise, that sort of stuff at least. The forecast may be hazarded, that if we do not speedily embrace Philosophy in fiction, the Art is doomed to extinction, under the shining multitude of its professors. They are fast capping the candle. Instead, therefore, of objurgating the timid intrusions of Philosophy, invoke her presence, I pray you. History without her is the skeleton map of events: Fiction a picture of figures modelled on no skeleton-anatomy. But each, with Philosophy in aid, blooms, and is humanly shapely. To demand of us truth to nature, excluding Philosophy, is really to bid a pumpkin caper. As much as legs are wanted for the dance, Philosophy is required to make our human nature credible and acceptable. Fiction implores you to heave a bigger breast and take her in with this heavenly preservative helpmate, her inspiration and her essence. You have to teach your imagination of the feminine image you have set up to bend your civilized knees to, that it must temper its fastidiousness, shun the grossness of the over-dainty. Or, to speak in the philosophic tongue, you must turn on yourself, resolutely track and seize that burrower, and scrub and cleanse him; by which process, during the course of it, you will arrive at the conception of the right heroical woman for you to worship: and if you prove to be of some spiritual stature, you may reach to an ideal of the heroical feminine type for the worship of mankind, an image as yet in poetic outline only, on our upper skies.

      ‘So well do we know ourselves, that we one and all determine to know a purer,’ says the heroine of my columns. Philosophy in fiction tells, among various other matters, of the perils of this intimate acquaintance with a flattering familiar in the ‘purer’—a person who more than ceases to be of else to us after his ideal shall have led up men from their flint and arrowhead caverns to intercommunicative daylight. For when the fictitious creature has performed that service of helping to civilize the world, it becomes the most dangerous of delusions, causing first the individual to despise the mass, and then to join the mass in crushing the individual. Wherewith let us to our story, the froth being out of the bottle.

      CHAPTER II. AN IRISH BALL

      In the Assembly Rooms of the capital city of the Sister Island there was a public Ball, to celebrate the return to Erin of a British hero of Irish blood, after his victorious Indian campaign; a mighty struggle splendidly ended; and truly could it be said that all Erin danced to meet him; but this was the pick of the dancing, past dispute the pick of the supping. Outside those halls the supping was done in Lazarus fashion, mainly through an excessive straining of the organs of hearing and vision, which imparted the readiness for more, declared by physicians to be the state inducing to sound digestion. Some one spied the figure of the hero at the window and was fed; some only to hear the tale chewed the cud of it; some told of having seen him mount the steps; and sure СКАЧАТЬ