THE TREE OF LIFE
We artists have taken over-much to heart that old commandment about seeking after the Kingdom of Heaven. Verlaine told me that he had tried to translate ‘In Memoriam,’ but could not because Tennyson was ‘too noble, too Anglais, and when he should have been broken-hearted had many reminiscences.’ About that time I found in some English review an essay of his on Shakespeare. ‘I had once a fine Shakespeare,’ he wrote, or some such words, ‘but I have it no longer. I write from memory.’ One wondered in what vicissitude he had sold it, and for what money; and an image of the man rose in the imagination. To be his ordinary self as much as possible, not a scholar or even a reader, that was certainly his pose; and in the lecture he gave at Oxford he insisted ‘that the poet should hide nothing of himself,’ though he must speak it all with ‘a care of that dignity which should manifest itself, if not in the perfection of form, at all events with an invisible, insensible, but effectual endeavour after this lofty and severe quality, I was about to say this virtue.’ It was this feeling for his own personality, his delight in singing his own life, even more than that life itself, which made the generation I belong to compare him to Villon. It was not till after his death that I understood the meaning his words should have had for me, for while he lived I was interested in nothing but states of mind, lyrical moments, intellectual essences. I would not then have been as delighted as I am now by that banjo-player, or as shocked as I am now by that girl whose movements have grown abrupt, and whose voice has grown harsh by the neglect of all but external activities. I had not learned what sweetness, what rhythmic movement, there is in those who have become the joy that is themselves. Without knowing it I had come to care for nothing but impersonal beauty. I had set out on life with the thought of putting my very self into poetry, and had understood this as a representation of my own visions and an attempt to cut away the non-essential, but as I imagined the visions outside myself my imagination became full of decorative landscape and of still life. I thought of myself as something unmoving and silent living in the middle of my own mind and body, a grain of sand in Bloomsbury or in Connacht that Satan’s watch fiends cannot find. Then one day I understood quite suddenly, as the way is, that I was seeking something unchanging and unmixed and always outside myself, a Stone or an Elixir that was always out of reach, and that I myself was the fleeting thing that held out its hand. The more I tried to make my art deliberately beautiful, the more did I follow the opposite of myself, for deliberate beauty is like a woman always desiring man’s desire. Presently I found that I entered into myself and pictured myself and not some essence when I was not seeking beauty at all, but merely to lighten the mind of some burden of love or bitterness thrown upon it by the events of life. We are only permitted to desire life, and all the rest should be our complaints or our praise of that exacting mistress who can awake our lips into song with her kisses. But we must not give her all, we must deceive her a little at times, for, as Le Sage says in ‘The Devil on Two Sticks,’ the false lovers who do not become melancholy or jealous with honest passion have the happiest mistress and are rewarded the soonest and by the most beautiful. Our deceit will give us style, mastery, that dignity, that lofty and severe quality Verlaine spoke of. To put it otherwise, we should ascend out of common interests, the thoughts of the newspapers, of the market-place, of men of science, but only so far as we can carry the normal, passionate, reasoning self, the personality as a whole. We must find some place upon the Tree of Life high enough for the forked branches to keep it safe, and low enough to be out of the little wind-tossed boughs and twigs, for the Phœnix nest, for the passion that is exaltation and not negation of the will, for the wings that are always upon fire.
THE PRAISE OF OLD WIVES’ TALES
An art may become impersonal because it has too much circumstance or too little, because the world is too little or too much with it, because it is too near the ground or too far up among the branches. I met an old man out fishing a year ago who said to me ‘Don Quixote and Odysseus are always near to me;’ that is true for me also, for even Hamlet and Lear and Œdipus are more cloudy. No playwright ever has made or ever will make a character that will follow us out of the theatre as Don Quixote follows us out of the book, for no playwright can be wholly episodical, and when one constructs, bringing one’s characters into complicated relations with one another, something impersonal comes into the story. Society, fate, ‘tendency,’ something not quite human begins to arrange the characters and to excite into action only so much of their humanity as they find it necessary to show to one another. The common heart will always love better the tales that have something of an old wives’ tale and that look upon their hero from every side as if he alone were wonderful, as a child does with a new penny. In plays of a comedy too extravagant to photograph life, or written in verse, the construction is of a necessity woven out of naked motives and passions, but when an atmosphere of modern reality has to be built up as well, and the tendency, or fate, or society has to be shown as it is about ourselves the characters grow fainter and we have to read the book many times or see the play many times before we can remember them. Even then they are only possible in a certain drawing-room and among such and such people, and we must carry all that lumber in our heads. I thought Tolstoi’s ‘War and Peace’ the greatest story I had ever read, and yet it has gone from me; even Lancelot, ever a shadow, is more visible in my memory than all its substance.
THE PLAY OF MODERN MANNERS
Of all artistic forms that have had a large share of the world’s attention the worst is the play about modern educated people. Except where it is superficial or deliberately argumentative it fills one’s soul with a sense of commonness as with dust. It has one mortal ailment. It cannot become impassioned, that is to say vital, without making somebody gushing and sentimental. Educated and well-bred people do not wear their hearts upon their sleeves and they have no artistic and charming language except light persiflage and no powerful language at all, and when they are deeply moved they look silently into the fireplace. Again and again I have watched some play of this sort with growing curiosity through the opening scene. The minor people argue, chaff one another, hint sometimes at some deeper stream of life just as we do in our houses, and I am content. But all the time I have been wondering why the chief character, the man who is to bear the burden of fate, is gushing, sentimental and quite without ideas. Then the great scene comes and I understand that he cannot be well-bred or self-possessed or intellectual, for if he were he would draw a chair to the fire and there would be no duologue at the end of the third act. Ibsen understood the difficulty and made all his characters a little provincial that they might not put each other out of countenance, and made a leading article sort of poetry, phrases about vine leaves and harps in the air it was possible to believe them using in their moments of excitement, and if the play needed more than that they could always do something stupid. They could go out and hoist a flag as they do at the end of Little Eyolf. One only understands that this manner, deliberately adopted one doubts not, had gone into his soul and filled it with dust, when one has noticed that he could no longer create a man of genius. The happiest writers are those that, knowing this form of play is slight and passing, keep to the surface, never showing anything but the arguments and the persiflage of daily observation, or now and then, instead of the expression of passion, a stage picture, a man holding a woman’s hand or sitting with his head in his hands in dim light by the red glow of a fire. It was certainly an understanding of the slightness of the form, of its incapacity for the expression of the deeper sorts of passion, that made the French invent the play with a thesis, for where there is a thesis people can grow hot in argument, almost the only kind of passion that displays itself in our daily life. The novel of contemporary educated life is upon the other hand a permanent form because having the power of psychological description it can follow the thought of a man who is looking into the grate.