Appreciations, with an Essay on Style. Walter Pater

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СКАЧАТЬ expressive, involves not only foresight of the end in the beginning, but also development or growth of design, in the process of execution, with many irregularities, surprises, and afterthoughts; the contingent as well as the necessary being subsumed under the unity of the whole. As truly, to the lack of such architectural design, of a single, almost visual, image, vigorously informing an entire, perhaps very intricate, composition, which shall be austere, ornate, argumentative, fanciful, yet true from first to last to that vision within, may be attributed those weaknesses of conscious or unconscious repetition of word, phrase, motive, or member of the whole matter, indicating, as Flaubert was aware, an original structure in thought not organically complete. With such foresight, the actual conclusion will most often get itself written out of hand, before, in the more obvious sense, the work is finished. With some strong and leading sense of the world, the [24] tight hold of which secures true composition and not mere loose accretion, the literary artist, I suppose, goes on considerately, setting joint to joint, sustained by yet restraining the productive ardour, retracing the negligences of his first sketch, repeating his steps only that he may give the reader a sense of secure and restful progress, readjusting mere assonances even, that they may soothe the reader, or at least not interrupt him on his way; and then, somewhere before the end comes, is burdened, inspired, with his conclusion, and betimes delivered of it, leaving off, not in weariness and because he finds himself at an end, but in all the freshness of volition. His work now structurally complete, with all the accumulating effect of secondary shades of meaning, he finishes the whole up to the just proportion of that ante-penultimate conclusion, and all becomes expressive. The house he has built is rather a body he has informed. And so it happens, to its greater credit, that the better interest even of a narrative to be recounted, a story to be told, will often be in its second reading. And though there are instances of great writers who have been no artists, an unconscious tact sometimes directing work in which we may detect, very pleasurably, many of the effects of conscious art, yet one of the greatest pleasures of really good prose literature is in the critical tracing out of that conscious artistic structure, and the pervading sense of it [25] as we read. Yet of poetic literature too; for, in truth, the kind of constructive intelligence here supposed is one of the forms of the imagination.

      That is the special function of mind, in style. Mind and soul:—hard to ascertain philosophically, the distinction is real enough practically, for they often interfere, are sometimes in conflict, with each other. Blake, in the last century, is an instance of preponderating soul, embarrassed, at a loss, in an era of preponderating mind. As a quality of style, at all events, soul is a fact, in certain writers—the way they have of absorbing language, of attracting it into the peculiar spirit they are of, with a subtlety which makes the actual result seem like some inexplicable inspiration. By mind, the literary artist reaches us, through static and objective indications of design in his work, legible to all. By soul, he reaches us, somewhat capriciously perhaps, one and not another, through vagrant sympathy and a kind of immediate contact. Mind we cannot choose but approve where we recognise it; soul may repel us, not because we misunderstand it. The way in which theological interests sometimes avail themselves of language is perhaps the best illustration of the force I mean to indicate generally in literature, by the word soul. Ardent religious persuasion may exist, may make its way, without finding any equivalent heat in language: or, again, it may enkindle [26] words to various degrees, and when it really takes hold of them doubles its force. Religious history presents many remarkable instances in which, through no mere phrase-worship, an unconscious literary tact has, for the sensitive, laid open a privileged pathway from one to another. "The altar-fire," people say, "has touched those lips!" The Vulgate, the English Bible, the English Prayer-Book, the writings of Swedenborg, the Tracts for the Times:—there, we have instances of widely different and largely diffused phases of religious feeling in operation as soul in style. But something of the same kind acts with similar power in certain writers of quite other than theological literature, on behalf of some wholly personal and peculiar sense of theirs. Most easily illustrated by theological literature, this quality lends to profane writers a kind of religious influence. At their best, these writers become, as we say sometimes, "prophets"; such character depending on the effect not merely of their matter, but of their matter as allied to, in "electric affinity" with, peculiar form, and working in all cases by an immediate sympathetic contact, on which account it is that it may be called soul, as opposed to mind, in style. And this too is a faculty of choosing and rejecting what is congruous or otherwise, with a drift towards unity—unity of atmosphere here, as there of design—soul securing colour (or perfume, might [27] we say?) as mind secures form, the latter being essentially finite, the former vague or infinite, as the influence of a living person is practically infinite. There are some to whom nothing has any real interest, or real meaning, except as operative in a given person; and it is they who best appreciate the quality of soul in literary art. They seem to know a person, in a book, and make way by intuition: yet, although they thus enjoy the completeness of a personal information, it is still a characteristic of soul, in this sense of the word, that it does but suggest what can never be uttered, not as being different from, or more obscure than, what actually gets said, but as containing that plenary substance of which there is only one phase or facet in what is there expressed.

      If all high things have their martyrs, Gustave Flaubert might perhaps rank as the martyr of literary style. In his printed correspondence, a curious series of letters, written in his twenty-fifth year, records what seems to have been his one other passion—a series of letters which, with its fine casuistries, its firmly repressed anguish, its tone of harmonious grey, and the sense of disillusion in which the whole matter ends, might have been, a few slight changes supposed, one of his own fictions. Writing to Madame X. certainly he does display, by "taking thought" mainly, by constant and delicate pondering, as in his love for literature, a heart really moved, but [28] still more, and as the pledge of that emotion, a loyalty to his work. Madame X., too, is a literary artist, and the best gifts he can send her are precepts of perfection in art, counsels for the effectual pursuit of that better love. In his love-letters it is the pains and pleasures of art he insists on, its solaces: he communicates secrets, reproves, encourages, with a view to that. Whether the lady was dissatisfied with such divided or indirect service, the reader is not enabled to see; but sees that, on Flaubert's part at least, a living person could be no rival of what was, from first to last, his leading passion, a somewhat solitary and exclusive one.

      I must scold you (he writes) for one thing, which shocks, scandalises me, the small concern, namely, you show for art just now. As regards glory be it so: there, I approve. But for art!—the one thing in life that is good and real—can you compare with it an earthly love?—prefer the adoration of a relative beauty to the cultus of the true beauty? Well! I tell you the truth. That is the one thing good in me: the one thing I have, to me estimable. For yourself, you blend with the beautiful a heap of alien things, the useful, the agreeable, what not?—

      The only way not to be unhappy is to shut yourself up in art, and count everything else as nothing. Pride takes the place of all beside when it is established on a large basis. Work! God wills it. That, it seems to me, is clear.—+

      I am reading over again the Aeneid, certain verses of which I repeat to myself to satiety. There are phrases there which stay in one's head, by which I find myself beset, as with those musical airs which are for ever returning, and cause you pain, you love them so much. I observe that I no longer laugh much, and am no longer depressed. I am ripe. You talk of my serenity, and envy me. It may well surprise you. Sick, [29] irritated, the prey a thousand times a day of cruel pain, I continue my labour like a true working-man, who, with sleeves turned up, in the sweat of his brow, beats away at his anvil, never troubling himself whether it rains or blows, for hail or thunder. I was not like that formerly. The change has taken place naturally, though my will has counted for something in the matter.—

      Those who write in good style are sometimes accused of a neglect of ideas, and of the moral end, as if the end of the physician were something else than healing, of the painter than painting-as if the end of art were not, before all else, the beautiful.

      What, then, did Flaubert understand by beauty, in the art he pursued with so much fervour, with so much self-command? Let us hear a sympathetic commentator:—

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