I need not go further into the details of the story. Enough has been said to give a clew to what might remain to say. I began to write it in the winter of 1879-80, in London; and, in order to avoid noise and interruption, it was my custom to begin writing at eight in the evening, and continue at work until six or seven o'clock the next morning. In three months I had written as far as the 393d page, in the American edition. The remaining seventy pages were not completed, in their published form, until about three years later, an extraordinary delay, which did not escape censure at the time, and into the causes of which I will not enter here.
The title of the story also underwent various vicissitudes. The one first chosen was "Happy Jack"; but that was objected to as suggesting, to an English ear at least, a species of cheap Jack or rambling peddler. The next title fixed upon was "Luck"; but before this could be copyrighted, somebody published a story called "Luck, and What Came of It," and thereby invalidated my briefer version. For several weeks, I was at a loss what to call it; but one evening, at a representation of "Romeo and Juliet," I heard the exclamation of Romeo, "Oh, I am fortune's fool!" and immediately appropriated it to my own needs. It suited the book well enough, in more ways than one.
CHAPTER II
NOVELS AND AGNOSTICISM.
The novel of our times is susceptible of many definitions. The American publishers of Railway libraries think that it is forty or fifty double-column pages of pirated English fiction. Readers of the "New York Ledger" suppose it to be a romance of angelic virtue at last triumphant over satanic villany. The aristocracy of culture describe it as a philosophic analysis of human character and motives, with an agnostic bias on the analyst's part. Schoolboys are under the impression that it is a tale of Western chivalry and Indian outrage—price, ten cents. Most of us agree in the belief that it should contain a brace or two of lovers, a suspense, and a solution.
To investigate the nature of the novel in the abstract would involve going back to the very origin of things. It would imply the recognition of a certain faculty of the mind, known as imagination; and of a certain fact in history, called art. Art and imagination are correlatives,—one implies the other. Together, they may be said to constitute the characteristic badge and vindication of human nature; imagination is the badge, and art is the vindication. Reason, which gets so much vulgar glorification, is, after all, a secondary quality. It is posterior to imagination,—it is one of the means by which imagination seeks to realize its ends. Some animals reason, or seem to do so: but the most cultivated ape or donkey has not yet composed a sonnet, or a symphony, or "an arrangement in green and yellow." Man still retains a few prerogatives, although, like Aesop's stag, which despised the legs that bore it away from the hounds, and extolled the antlers that entangled it in the thicket,—so man often magnifies those elements of his nature that least deserve it.
But, before celebrating art and imagination, we should have a clear idea what those handsome terms mean. In the broadest sense, imagination is the cause of the effect we call progress. It marks all forms of human effort towards a better state of things. It embraces a perception of existing shortcomings, and an aspiration towards a loftier ideal. It is, in fact, a truly divine force in man, reminding him of his heavenly origin, and stimulating him to rise again to the level whence he fell. For it has glimpses of the divine Image within or behind the material veil; and its constant impulse is to tear aside the veil and grasp the image. The world, let us say, is a gross and finite translation of an infinite and perfect Word; and imagination is the intuition of that perfection, born in the human heart, and destined forever to draw mankind into closer harmony with it.
In common speech, however, imagination is deprived of this broader significance, and is restricted to its relations with art. Art is not progress, though progress implies art. It differs from progress chiefly in disclaiming the practical element. You cannot apply a poem, a picture, or a strain of music, to material necessities; they are not food, clothing, or shelter. Only after these physical wants are assuaged, does art supervene. Its sphere is exclusively mental and moral. But this definition is not adequate; a further distinction is needed. For such things as mathematics, moral philosophy, and political economy also belong to the mental sphere, and yet they are not art. But these, though not actually existing on the plane of material necessities, yet do exist solely in order to relieve such necessities. Unlike beauty, they are not their own excuse for being. Their embodiment is utilitarian, that of art is aesthetic. Political economy, for example, shows me how to buy two drinks for the same price I used to pay for one; while art inspires me to transmute a pewter mug into a Cellini goblet. My physical nature, perhaps, prefers two drinks to one; but, if my taste be educated, and I be not too thirsty, I would rather drink once from the Cellini goblet than twice from the mug. Political economy gravitates towards the material level; art seeks incarnation only in order to stimulate anew the same spiritual faculties that generated it. Art is the production, by means of appearances, of the illusion of a loftier reality; and imagination is the faculty which holds that loftier reality up for imitation.
The disposition of these preliminaries brings us once more in sight of the goal of our pilgrimage. The novel, despite its name, is no new thing, but an old friend in a modern dress. Ever since the time of Cadmus,—ever since language began to express thought as well as emotion,—men have betrayed the impulse to utter in forms of literary art,—in poetry and story,—their conceptions of the world around them. According to many philologists, poetry was the original form of human speech. Be that as it may, whatever flows into the mind, from the spectacle of nature and of mankind, that influx the mind tends instinctively to reproduce, in a shape accordant with its peculiar bias and genius. And those minds in which imagination is predominant, impart to their reproductions a balance and beauty which stamp them as art. Art—and literary art especially—is the only evidence we have that this universal frame of things has relation to our minds, and is a universe and not a poliverse. Outside revelation, it is our best assurance of an intelligent purpose in creation.
Novels, then, instead of being (as some persons have supposed) a wilful and corrupt conspiracy on the part of the evilly disposed, against the peace and prosperity of the realm, may claim a most ancient and indefeasible right to existence. They, with their ancestors and near relatives, constitute Literature,—without which the human race would be little better than savages. For the effect of pure literature upon a receptive mind is something more than can be definitely stated. Like sunshine upon a landscape, it is a kind of miracle. It demands from its disciple almost as much as it gives him, and is never revealed save to the disinterested and loving eye. In our best moments, it touches us most deeply; and when the sentiment of human brotherhood kindles most warmly within us, we discover in literature an exquisite answering ardor. When everything that can be, has been said about a true work of art, its finest charm remains,—the charm derived from a source beyond the conscious reach even of the artist.