Thus we get the higher aim: to seem to be—but always in such wise that nature shall be worthily represented. Nature
“At once the end and aim and test of art.”
So Pope. Irving put the value nature as against the mere pretence thus:
“To be natural on the stage is most difficult, and yet a grain of nature is worth a bushel of artifice.... Nature may be overdone by triviality in conditions that demand exaltation.... Like the practised orator, the actor rises and descends with his sentiment, and cannot be always in a fine frenzy.”
How true this is; how consistent with eternal truth! Nature has her moods, why not man; has her means of expressing them, why not man also? Nature has her tones; and with these why may not the heart of man vibrate and express itself?
In this connection and with the same illustration—the orator compared with the actor—Irving put a new phase of the same idea:
“It matters little whether the actor sheds tears or not, so long as he can make his audience shed them; but if tears can be summoned at will and subject to his control it is true art to utilise such a power, and happy is the actor whose sensibility has at once such delicacy and discipline. In this respect the actor is like the orator. Eloquence is all the more moving when it is animated and directed by a fine and subtle sympathy which affects the spectator though it does not master him.”
VII
DUAL CONSCIOUSNESS
The last-mentioned utterance of Irving’s brings us at once to the deepest problem in the art of acting: the value and use of sensibility. Throughout his later life, from the time he first entered the polemics of his art, he held consistently to one theory. To him the main disputants were Diderot and Talma; any other was merely a supporter of the theory of either.
Diderot in his Paradox of Acting held that for good acting there must be no real feeling on the part of the actor: