The Principles of Success in Literature

by George Henry Lewes

I should be ashamed to insist on truths so little likely to be disputed, did they not point directly at the great source of bad Literature, which, as was said in our first chapter, springs from a want of proper moral guidance rather than from deficiency of talent. The Principle of Sincerity comprises all those qualities of courage, patience, honesty, and simplicity which give momentum to talent, and determine successful Literature. It is not enough to have the eye to see; there must also be the courage to express what the eye has seen, and the steadfastness of a trust in truth. Insight, imagination, grace of style are potent; but their power is delusive unless sincerely guided. If any one should object that this is a truism, the answer is ready: Writers disregard its truth, as traders disregard the truism of honesty being the best policy. Nay, as even the most upright men are occasionally liable to swerve from the truth, so the most upright authors will in some passages desert a perfect sincerity; yet the ideal of both is rigorous truth. Men who are never flagrantly dishonest are at times unveracious in small matters, colouring or suppressing facts with a conscious purpose; and writers who never stole an idea nor pretended to honours for which they had not striven, may be found lapsing into small insincerities, speaking a language which is not theirs, uttering opinions which they expect to gain applause rather than the opinions really believed by them. But if few men are perfectly and persistently sincere, Sincerity is nevertheless the only enduring strength.

The principle is universal, stretching from the highest purposes of Literature down to its smallest details. It underlies the labour of the philosopher, the investigator, the moralist, the poet, the novelist, the critic, the historian, and the compiler. It is visible in the publication of opinions, in the structure of sentences, and in the fidelity of citations. Men utter insincere thoughts, they express themselves in echoes and affectations, and they are careless or dishonest in their use of the labours of others, all the time believing in the virtue of sincerity, all the time trying to make others believe honesty to be the best policy.

Let us glance for a moment at the most important applications of the principle. A man must be himself convinced if he is to convince others. The prophet must be his own disciple, or he will make none. Enthusiasm is contagious: belief creates belief. There is no influence issuing from unbelief or from languid acquiescence. This is peculiarly noticeable in Art, because Art depends on sympathy for its influence, and unless the artist has felt the emotions he depicts we remain unmoved: in proportion to the depth of his feeling is our sympathetic response; in proportion to the shallowness or falsehood of his presentation is our coldness or indifference. Many writers who have been fond of quoting the SI VIS ME FLERE of Horace have written as if they did not believe a word of it; for they have been silent on their own convictions, suppressed their own experience, and falsified their own feelings to repeat the convictions and fine phrases of another. I am sorry that my experience assures me that many of those who will read with complete assent all here written respecting the power of Sincerity, will basely desert their allegiance to the truth the next time they begin to write; and they will desert it because their misguided views of Literature prompt them to think more of what the public is likely to applaud than of what is worth applause; unfortunately for them their estimation of this likelihood is generally based on a very erroneous assumption of public wants: they grossly mistake the taste they pander to.

In all sincere speech there is power, not necessarily great power, but as much as the speaker is capable of. Speak for yourself and from yourself, or be silent. It can be of no good that you should tell in your "clever" feeble way what another has already told us with the dynamic energy of conviction. If you can tell us something that your own eyes have seen, your own mind has thought, your own heart has felt, you will have power over us, and all the real power that is possible for you. If what you have seen is trivial, if what you have thought is erroneous, if what you have felt is feeble, it would assuredly be better that you should not speak at all; but if you insist on speaking Sincerity will secure the uttermost of power.

The delusions of self-love cannot be prevented, but intellectual misconceptions as to the means of achieving success may be corrected. Thus although it may not be possible for any introspection to discover whether we have genius or effective power, it is quite possible to know whether we are trading upon borrowed capital, and whether the eagle's feathers have been picked up by us, or grow from our own wings. I hear some one of my young readers exclaim against the disheartening tendency of what is here said. Ambitious of success, and conscious that he has no great resources within his own experience, he shrinks from the idea of being thrown upon his naked faculty and limited resources, when he feels himself capable of dexterously using the resources of others, and so producing an effective work. "Why," he asks, "must I confine myself to my own small experience, when I feel persuaded that it will interest no one? Why express the opinions to which my own investigations have led me when I suspect that they are incomplete, perhaps altogether erroneous, and when I know that they will not be popular because they are unlike those which have hitherto found favour? Your restrictions would reduce two-thirds of our writers to silence!"

This reduction would, I suspect, be welcomed by every one except the gagged writers; but as the idea of its being operative is too chimerical for us to entertain it, and as the purpose of these pages is to expound the principles of success and failure, not to make Quixotic onslaughts on the windmills of stupidity and conceit, I answer my young interrogator: "Take warning and do not write. Unless you believe in yourself, only noodles will believe in you, and they but tepidly. If your experience seems trivial to you, it must seem trivial to us. If your thoughts are not fervid convictions, or sincere doubts, they will not have the power of convictions and doubts. To believe in yourself is the first step; to proclaim your belief the next. You cannot assume the power of another. No jay becomes an eagle by borrowing a few eagle feathers. It is true that your sincerity will not be a guarantee of power. You may believe that to be important and novel which we all recognise as trivial and old. You may be a madman, and believe yourself a prophet. You may be a mere echo, and believe yourself a voice. These are among the delusions against which none of us are protected. But if Sincerity is not necessarily a guarantee of power, it is a necessary condition of power, and no genius or prophet can exist without it."

"The highest merit we ascribe to Moses, Plato, and Milton," says Emerson, "is that they set at nought books and traditions, and spoke not what men thought, but what they thought. A man should learn to detect and watch that gleam of light which flashes across his mind from within; more than the lustre of the firmament of bards and sages. Yet he dismisses without notice his thought because it is his. In every work of genius we recognise our own rejected thoughts; they come back to us with a certain alienated majesty." It is strange that any one who has recognised the individuality of all works of lasting influence, should not also recognise the fact that his own individuality ought to be steadfastly preserved. As Emerson says in continuation, "Great works of art have no more affecting lesson for us than this. They teach us to abide by our spontaneous impressions with good-humoured inflexibility, then most when the whole cry of voices is on the other side. Else tomorrow a stranger will say with masterly good sense, precisely what we have thought and felt all the time, and we shall be forced to take with shame our opinion from another." Accepting the opinions of another and the tastes of another is very different from agreement in opinion and taste. Originality is independence, not rebellion; it is sincerity, not antagonism. Whatever you believe to be true and false, that proclaim to be true and false; whatever you think admirable and beautiful, that should be your model, even if all your friends and all the critics storm at you as a crochet-monger and an eccentric. Whether the public will feel its truth and beauty at once, or after long years, or never cease to regard it as paradox and ugliness, no man can foresee; enough for you to know that you have done your best, have been true to yourself, and that the utmost power inherent in your work has been displayed.

An orator whose purpose is to persuade men must speak the things they wish to hear; an orator, whose purpose is to move men, must also avoid disturbing the emotional effect by any obtrusion of intellectual antagonism; but an author whose purpose is to instruct men, who appeals to the intellect, must be careless of their opinions, and think only of truth. It will often be a question when a man is or is not wise in advancing unpalateable opinions, or in preaching heresies; but it can never be a question that a man should be silent if unprepared to speak the truth as he conceives it. Deference to popular opinion is one great source of bad writing, and is all the more disastrous because the deference is paid to some purely hypothetical requirement. When a man fails to see the truth of certain generally accepted views, there is no law compelling him to provoke animosity by announcing his dissent. He may be excused if he shrink from the lurid glory of martyrdom; he may be justified in not placing himself in a position of singularity. He may even be commended for not helping to perplex mankind with doubts which he feels to be founded on limited and possibly erroneous investigation. But if allegiance to truth lays no stern command upon him to speak out his immature dissent, it does lay a stern command not to speak out hypocritical assent. There are many justifications of silence; there can be none of insincerity.

Nor is this less true of minor questions; it applies equally to opinions on matters of taste and personal feeling. Why should I echo what seem to me the extravagant praises of Raphael's "Transfiguration," when, in truth, I do not greatly admire that famous work ? There is no necessity for me to speak on the subject at all; but if I do speak, surely it is to utter my impressions, and not to repeat what others have uttered. Here, then, is a dilemma; if I say what I really feel about this work, after vainly endeavouring day after day to discover the transcendent merits discovered by thousands (or at least proclaimed by them), there is every likelihood of my incurring the contempt of connoisseurs, and of being reproached with want of taste in art. This is the bugbear which scares thousands. For myself, I would rather incur the contempt of connoisseurs than my own; the repreach of defective taste is more endurable than the reproach of insincerity. Suppose I am deficient in the requisite knowledge and sensibility, shall I be less so by pretending to admire what really gives me no exquisite enjoyment? Will the pleasure I feel in pictures be enhanced because other men consider me right in my admlration, or diminished because they consider me wrong?

[I have never thoroughly understood the painful anxiety of people to be shielded against the dishonouring suspicion of not rightly appreciating pictures, even when the very phrases they use betray their ignorance and insensibility. Many will avow their indifference to music, and almost boast of their ignorance of science; will sneer at abstract theories, and profess the most tepid interest in history, who would feel it an unpardonable insult if you doubted their enthusiasm for painting and the "old masters" (by them secretly identified with the brown masters). It is an insincerity fostered by general pretence. Each man is afraid to declare his real sentiments in the presence of others equally timid. Massive authority overawes genuine feeling].