Martin Chuzzlewit’s America is a mad-house: but it is a mad-house we are all on the road to. For completeness and even comfort are almost the definitions of insanity. The lunatic is the man who lives in a small world but thinks it is a large one: he is the man who lives in a tenth of the truth, and thinks it is the whole. The madman cannot conceive any cosmos outside a certain tale or conspiracy or vision. Hence the more clearly we see the world divided into Saxons and non-Saxons, into our splendid selves and the rest, the more certain we may be that we are slowly and quietly going mad. The more plain and satisfying our state appears, the more we may know that we are living in an unreal world. For the real world is not satisfying. The more clear become the colours and facts of Anglo-Saxon superiority, the more surely we may know we are in a dream. For the real world is not clear or plain. The real world is full of bracing bewilderments and brutal surprises. Comfort is the blessing and the curse of the English, and of Americans of the Pogram type also. With them it is a loud comfort, a wild comfort, a screaming and capering comfort; but comfort at bottom still. For there is but an inch of difference between the cushioned chamber and the padded cell.
CHAPTER VII
DICKENS AND CHRISTMAS
In the July of 1844 Dickens went on an Italian tour, which he afterwards summarized in the book called “Pictures from Italy.” They are, of course, very vivacious, but there is no great need to insist on them, considered as Italian sketches; there is no need whatever to worry about them as a phase of the mind of Dickens when he travelled out of England. He never travelled out of England. There is no trace in all these amusing pages that he really felt the great foreign things which lie in wait for us in the south of Europe, the Latin civilization, the Catholic Church, the art of the centre, the endless end of Rome. His travels are not travels in Italy, but travels in Dickensland. He sees amusing things; he describes them amusingly. But he would have seen things just as good in a street in Pimlico, and described them just as well. Few things were racier even in his raciest novel, than his description of the marionette play of the death of Napoleon. Nothing could be more perfect than the figure of the doctor, which had something wrong with its wires, and hence “hovered about the couch and delivered medical opinions in the air.” Nothing could be better as a catching of the spirit of all popular drama than the colossal depravity of the wooden image of “Sir Udson Low.” But there is nothing Italian about it. Dickens would have made just as good fun, indeed just the same fun, of a Punch and Judy show performing in Long Acre or Lincoln’s Inn Fields.
Dickens uttered just and sincere satire on Plornish and Podsnap; but Dickens was as English as any Podsnap or any Plornish. He had a hearty humanitarianism, and a hearty sense of justice to all nations, so far as he understood it. But that very kind of humanitarianism, that very kind of justice, were English. He was the Englishman of the type that made Free Trade, the most English of all things, since it was at once calculating and optimistic. He respected catacombs and gondolas, but that very respect was English. He wondered at brigands and volcanoes, but that very wonder was English. The very conception that Italy consists of these things was an English conception. The root things he never understood, the Roman legend, the ancient life of the Mediterranean, the world-old civilization of the vine and olive, the mystery of the immutable Church. He never understood these things, and I am glad he never understood them: he could only have understood them by ceasing to be the inspired cockney that he was, the rousing English Radical of the great Radical age in England. That spirit of his was one of the things that we have had which were truly national. All other forces we have borrowed, especially those which flatter us most. Imperialism is foreign, socialism is foreign, militarism is foreign, education is foreign, strictly even Liberalism is foreign. But Radicalism was our own; as English as the hedge-rows.
Dickens abroad, then, was for all serious purposes simply the Englishman abroad; the Englishman abroad is for all serious purposes, simply the Englishman at home. Of this generalization one modification must be made. Dickens did feel a direct pleasure in the bright and busy exterior of the French life, the clean caps, the coloured uniforms, the skies like blue enamel, the little green trees, the little white houses, the scene picked out in primary colours, like a child’s picture-book. This he felt, and this he put (by a stroke of genius) into the mouth of Mrs. Lirriper, a London landlady on a holiday: for Dickens always knew that it is the simple and not the subtle who feel differences; and he saw all his colours through the clear eyes of the poor. And in thus taking to his heart the streets as it were, rather than the spires of the Continent, he showed beyond question that combination of which we have spoken—of common sense with uncommon sensibility. For it is for the sake of the streets and shops and the coats and hats, that we should go abroad; they are far better worth going to see than the castles and cathedrals and Roman camps. For the wonders of the world are the same all over the world, at least all over the European world. Castles that throw valleys in shadow, minsters that strike the sky, roads so old that they seem to have been made by the gods, these are in all Christian countries. The marvels of man are at all our doors. A labourer hoeing turnips in Sussex has no need to be ignorant that the bones of Europe are the Roman roads. A clerk living in Lambeth has no need not to know that there was a Christian art exuberant in the thirteenth century; for only across the river he can see the live stones of the Middle Ages surging together towards the stars. But exactly the things that do strike the traveller as extraordinary are the ordinary things, the food, the clothes, the vehicles; the strange things are cosmopolitan, the common things are national and peculiar. Cologne spire is lifted on the same arches as Canterbury; but the thing you cannot see out of Germany is a German beer-garden. There is no need for a Frenchman to go to look at Westminster Abbey as a piece of English architecture; it is not, in the special sense, a piece of English architecture. But a hansom cab is a piece of English architecture; a thing produced by the peculiar poetry of our cities, a symbol of a certain reckless comfort which is really English; a thing to draw a pilgrimage of the nations. The imaginative Englishman will be found all day in a café; the imaginative Frenchman in a hansom cab.
This sort of pleasure Dickens took in the Latin life; but no deeper kind. And the strongest of all possible indications of his fundamental detachment from it can be found in one fact. A great part of the time that he was in Italy he was engaged in writing “The Chimes,” and such Christmas tales, tales of Christmas in the English towns, tales full of fog and snow and hail and happiness.
Dickens could find in any street divergences between man and man deeper than the divisions of nations. His fault was to exaggerate differences. He could find types almost as distinct as separate tribes of animals in his own brain and his own city, those two homes of a magnificent chaos. The only two southerners introduced prominently into his novels, the two in “Little Dorrit,” are popular English foreigners, I had almost said stage foreigners. Villainy is, in English eyes, a southern trait, therefore one of the foreigners is villainous. Vivacity is, in English eyes, another southern trait, therefore the other foreigner is vivacious. But we can see from the outlines of both that Dickens did not have to go to Italy to get them. While poor panting millionaires, poor tired earls and poor God-forsaken American men of culture are plodding about Italy for literary inspiration, Charles Dickens made up the whole of that Italian romance (as I strongly suspect) from the faces of two London organ-grinders.
In the sunlight of the southern world, he was still dreaming of the firelight of the north. Among the palaces and the white campanile, he shut his eyes to see Marylebone and dreamed a lovely dream of chimney-pots. He was not happy he said, without streets. The very foulness and smoke of London were lovable in his eyes and fill his Christmas tales with a vivid vapour. In the clear skies of the south he saw afar off the fog of London like a sunset cloud and longed to be in the core of it.
This Christmas tone of Dickens, in connection with his travels is a matter that can only be expressed by a parallel with one of his other works. Much the same that has here been said of his “Pictures from Italy” may be said about his “Child’s History of England;” with the difference that while the “Pictures from Italy,” do in a sense add to his fame, the “History of England” in almost every sense detracts from it. But the nature of the limitation is the same. What Dickens was travelling in distant lands, that he was travelling in distant ages; a sturdy, sentimental English Radical with a large heart and a narrow mind. He could not help falling into that besetting sin or weakness of the modern progressive, the habit of regarding the contemporary questions as the eternal questions and the latest word as the last. He could not get out of his head the instinctive conception that the real problem before St. Dunstan was whether he should support Lord John Russell or Sir Robert Peel. He could not help seeing the remotest peaks lit up by the raging bonfire of his own passionate political crisis. He lived for the instant and its urgency; that is, he did what St. Dunstan did. He lived in an eternal present like all simple men. It is indeed “A Child’s History of England;” but the child is the writer and not the reader.
But Dickens in his cheapest cockney utilitarianism, was not only English, but unconsciously historic. Upon him descended the real tradition of “Merry England,” and not upon the pallid mediævalists who thought they were reviving it. The Pre-Raphaelites, the Gothicists, the admirers of the Middle Ages, had in their subtlety and sadness the spirit of the present day. Dickens had in his buffoonery and bravery the spirit of the Middle Ages. He was much more mediæval in his attacks on mediævalism than they were in their defences of it. It was he who had the things of Chaucer, the love of large jokes and long stories and brown ale and all the white roads of England. Like Chaucer he loved story within story, every man telling a tale. Like Chaucer he saw something openly comic in men’s motley trades. Sam Weller would have been a great gain to the Canterbury Pilgrimage and told an admirable story. Rossetti’s Damozel would have been a great bore, regarded as too fast by the Prioress and too priggish by the Wife of Bath. It is said that in the somewhat sickly Victorian revival of feudalism which was called “Young England,” a nobleman hired a hermit to live in his grounds. It is also said that the hermit struck for more beer. Whether this anecdote be true or not, it is always told as showing a collapse from the ideal of the Middle Ages to the level of the present day. But in the mere act of striking for beer the holy man was very much more “mediæval” than the fool who employed him.