“It is much on my mind just now that I must not waste a minute of the spring that is coming. We have waited for it longer than for any before, and the world has grown so strange and unlovely since spring was here last. Life has become so cheap, human nature has become so cruel and wanton, that all sense of security has gone. Hence this spring must be lived, every moment of it.”
It will be found that in his moments of most entire abandonment to comedy Mr. Lucas is clearly engrossed in the problem of human nature. “The Battle of the Mothers,” in Giving and Receiving, is laughable throughout; but the recollection is deepened by the very gentleness of the satire. An Archdeacon enters a Club and explains to friends that he has been on a motor tour with his mother, who is ninety-one and “in the pink of condition” and delights in motoring.
“‘Well,’ said the testy man, ‘you needn’t be so conceited about it. You are not the only person with an elderly mother. I have a mother too.’
“We switched round to this new center of surprise. It was even more incredible that this man should have a mother than the Archdeacon. No one had ever suspected him of anything so extreme, for he had a long white beard and hobbled with a stick.”
The highly diverting dialogue ensuing would be forgotten as quickly as read were it not the quintessence of that amiable self-conceit common to us all. A similar effect is the secret of “The Snowball,” in Luck of the Year, where a man wonders what to do with a good luck chain letter—pooh-poohs it, figures its rapid and enormous multiplication in a week, ponders the letter’s promise of good fortune, begins to jot down the names of nine friends, reaches toward the wastebasket, draws back his hand—. Occasionally, indeed, these essays of Mr. Lucas’s compose themselves perfectly as short stories; if, as I suppose, the work of Katherine Mansfield and others has taught us that a short story need not be the jack-in-box plot. Such, in Luck of the Year, is “The Human Touch,” which deals with a single horse cab driver among the battalions of taxicabs. “When the express arrived he galvanized his horse and began to make alluring signs and sounds as the passengers emerged; but one and all repulsed him.” Equally a short story, and a very good one, is “A Study in Symmetry,” in Adventures and Enthusiasms, where the conceit of a painter of portraits is gently punctured.
I suppose such pieces as “Scents,” in Luck of the Year; “Davy Jones,” in Adventures and Enthusiasms; and “Signs and Avoirdupois,” in Giving and Receiving are essays in the strict sense of Mr. Pritchard’s definition that I have quoted. Certainly the catalogue at the close of “Scents” is an “intimate revelation of personality” and it borders on the lyrical:
“What are the most delicious scents? Every one could make a list. Rupert Brooke made one in one of his poems; but it was not exhaustive. I know what mine would contain, even if it failed to include all. Sweet-briar in the air, so vague and elusive that search cannot trace the source. Pine trees in the air on a hot day. Lime blossoms in the air. (‘Such a noisy smell!’ as a small child said, thinking of the murmur of bees that always accompanies it.) Brake fern crushed. Walnut leaves crushed. Mint sauce. Newly split wood in a copse. Any kind of gardener’s rubbish fire. An unsmoked brier pipe. Cinnamon. Ripe apples. Tea just opened. Coffee just ground. A racing stable. A dairy farm. A shrubbery of box. Cedar pencils. Cigars in the box. A hot day on the South Downs when a light wind brings the thyme with it. The under side of a turf. A circus.
“And I have said nothing of flowers!”
iv
Taste. It is underlying quality with Lucas, after all. I do not say “catholicity of taste,” for it seems to me redundant. A taste which should allow itself to be fenced in would soon shrivel and die for lack of exercise; for what is taste but the faculty of selection constantly exerted and how can one have it except by its unremitting use? Like all other qualities abstracted into words, such as honor, integrity, virtue, and the rest, taste itself is no abstraction. A man cannot have honor, except as he shows he has it, nor virtue except as he behaves virtuously in this or that situation; and his possession of taste must depend upon what he chooses in thoughts, words, actions and objects. I say what he chooses, and leave the how to the psychologists, who have still a few years, or perhaps centuries, to spend on investigation of this very nice problem.