Notes On Life And Letters E-Book

Joseph Conrad

• Herausgeber: Greenbooks editore
• Kategorie: Gesellschafts- und Liebesromane
• Sprache: Englisch
• Veröffentlichungsjahr: 2021

Beschreibung

Twenty-six essays in Notes on Life and Letters (1921) present a kaleidoscopic view of Joseph Conrad's literary views and interest in the events of his day, including the Titanic disaster and First World War. The introduction traces the pre-publication history of the essays, and the book's reception, offering new perspectives on the work's relationship to Conrad's other writings.

Leseprobe

Joseph Conrad

Joseph Conrad

NOTES ON LIFE AND LETTERS

ISBN 979-12-5971-662-0

Greenbooks editore

Digital edition

May 2021

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ISBN: 979-12-5971-662-0

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Index

I

II

I

PART I--LETTERS

BOOKS--1905.

I.

"I have not read this author's books, and if I have read them I have forgotten what they were about."

These words are reported as having been uttered in our midst not a hundred years ago, publicly, from the seat of justice, by a civic magistrate. The words of our municipal rulers have a solemnity and importance far above the words of other mortals, because our municipal rulers more than any other variety of our governors and masters represent the average wisdom, temperament, sense and virtue of the community. This generalisation, it ought to be promptly said in the interests of eternal justice (and recent friendship), does not apply to the United States of America. There, if one may believe the long and helpless indignations of their daily and weekly Press, the majority of municipal rulers appear to be thieves of a particularly irrepressible sort. But this by the way. My concern is with a statement issuing from the average temperament and the average wisdom of a great and wealthy community, and uttered by a civic magistrate obviously without fear and without reproach.

I confess I am pleased with his temper, which is that of prudence. "I have not read the books," he says, and immediately he adds, "and if I have read them I have forgotten." This is excellent caution. And I like his style: it is unartificial and bears the stamp of manly sincerity. As a reported piece of prose this declaration is easy to read and not difficult to believe. Many books have not been read; still more have been forgotten. As a piece of civic oratory this declaration is strikingly effective. Calculated to fall in with the bent of the popular mind, so familiar with all forms of forgetfulness, it has also the power to stir up a subtle emotion while it starts a train of thought--and what greater force can be expected from human speech? But it is in naturalness that this declaration is perfectly delightful, for there is nothing more natural than for a grave City Father to forget what the books he has read once--long ago--in his giddy youth maybe--were about.

And the books in question are novels, or, at any rate, were written as novels. I

proceed thus cautiously (following my illustrious example) because being without fear and desiring to remain as far as possible without reproach, I confess at once that I have not read them.

I have not; and of the million persons or more who are said to have read them, I never met one yet with the talent of lucid exposition sufficiently developed to give me a connected account of what they are about. But they are books, part and parcel of humanity, and as such, in their ever increasing, jostling multitude, they are worthy of regard, admiration, and compassion.

Especially of compassion. It has been said a long time ago that books have their fate. They have, and it is very much like the destiny of man. They share with us the great incertitude of ignominy or glory--of severe justice and senseless persecution--of calumny and misunderstanding--the shame of undeserved success. Of all the inanimate objects, of all men's creations, books are the nearest to us, for they contain our very thought, our ambitions, our indignations, our illusions, our fidelity to truth, and our persistent leaning towards error. But most of all they resemble us in their precarious hold on life. A bridge constructed according to the rules of the art of bridge-building is certain of a long, honourable and useful career. But a book as good in its way as the bridge may perish obscurely on the very day of its birth. The art of their creators is not sufficient to give them more than a moment of life. Of the books born from the restlessness, the inspiration, and the vanity of human minds, those that the Muses would love best lie more than all others under the menace of an early death. Sometimes their defects will save them. Sometimes a book fair to see may--to use a lofty expression--have no individual soul. Obviously a book of that sort cannot die. It can only crumble into dust. But the best of books drawing sustenance from the sympathy and memory of men have lived on the brink of destruction, for men's memories are short, and their sympathy is, we must admit, a very fluctuating, unprincipled emotion.

No secret of eternal life for our books can be found amongst the formulas of art, any more than for our bodies in a prescribed combination of drugs. This is not because some books are not worthy of enduring life, but because the formulas of art are dependent on things variable, unstable and untrustworthy; on human sympathies, on prejudices, on likes and dislikes, on the sense of virtue and the sense of propriety, on beliefs and theories that, indestructible in themselves, always change their form--often in the lifetime of one fleeting generation.

II.

Of all books, novels, which the Muses should love, make a serious claim on our compassion. The art of the novelist is simple. At the same time it is the most elusive of all creative arts, the most liable to be obscured by the scruples of its servants and votaries, the one pre-eminently destined to bring trouble to the mind and the heart of the artist. After all, the creation of a world is not a small undertaking except perhaps to the divinely gifted. In truth every novelist must begin by creating for himself a world, great or little, in which he can honestly believe. This world cannot be made otherwise than in his own image: it is fated to remain individual and a little mysterious, and yet it must resemble something already familiar to the experience, the thoughts and the sensations of his readers. At the heart of fiction, even the least worthy of the name, some sort of truth can be found--if only the truth of a childish theatrical ardour in the game of life, as in the novels of Dumas the father. But the fair truth of human delicacy can be found in Mr. Henry James's novels; and the comical, appalling truth of human rapacity let loose amongst the spoils of existence lives in the monstrous world created by Balzac. The pursuit of happiness by means lawful and unlawful, through resignation or revolt, by the clever manipulation of conventions or by solemn hanging on to the skirts of the latest scientific theory, is the only theme that can be legitimately developed by the novelist who is the chronicler of the adventures of mankind amongst the dangers of the kingdom of the earth. And the kingdom of this earth itself, the ground upon which his individualities stand, stumble, or die, must enter into his scheme of faithful record. To encompass all this in one harmonious conception is a great feat; and even to attempt it deliberately with serious intention, not from the senseless prompting of an ignorant heart, is an honourable ambition. For it requires some courage to step in calmly where fools may be eager to rush. As a distinguished and successful French novelist once observed of fiction, "C'est un art trop difficile."

It is natural that the novelist should doubt his ability to cope with his task. He imagines it more gigantic than it is. And yet literary creation being only one of the legitimate forms of human activity has no value but on the condition of not excluding the fullest recognition of all the more distinct forms of action. This condition is sometimes forgotten by the man of letters, who often, especially in his youth, is inclined to lay a claim of exclusive superiority for his own amongst all the other tasks of the human mind. The mass of verse and prose may glimmer here and there with the glow of a divine spark, but in the sum of human effort it has no special importance. There is no justificative formula for its existence any more than for any other artistic achievement. With the rest of them it is destined to be forgotten, without, perhaps, leaving the faintest trace. Where a novelist has

an advantage over the workers in other fields of thought is in his privilege of freedom--the freedom of expression and the freedom of confessing his innermost beliefs--which should console him for the hard slavery of the pen.

III.

Liberty of imagination should be the most precious possession of a novelist. To try voluntarily to discover the fettering dogmas of some romantic, realistic, or naturalistic creed in the free work of its own inspiration, is a trick worthy of human perverseness which, after inventing an absurdity, endeavours to find for it a pedigree of distinguished ancestors. It is a weakness of inferior minds when it is not the cunning device of those who, uncertain of their talent, would seek to add lustre to it by the authority of a school. Such, for instance, are the high priests who have proclaimed Stendhal for a prophet of Naturalism. But Stendhal himself would have accepted no limitation of his freedom. Stendhal's mind was of the first order. His spirit above must be raging with a peculiarly Stendhalesque scorn and indignation. For the truth is that more than one kind of intellectual cowardice hides behind the literary formulas. And Stendhal was pre-eminently courageous. He wrote his two great novels, which so few people have read, in a spirit of fearless liberty.

It must not be supposed that I claim for the artist in fiction the freedom of moral Nihilism. I would require from him many acts of faith of which the first would be the cherishing of an undying hope; and hope, it will not be contested, implies all the piety of effort and renunciation. It is the God-sent form of trust in the magic force and inspiration belonging to the life of this earth. We are inclined to forget that the way of excellence is in the intellectual, as distinguished from emotional, humility. What one feels so hopelessly barren in declared pessimism is just its arrogance. It seems as if the discovery made by many men at various times that there is much evil in the world were a source of proud and unholy joy unto some of the modern writers. That frame of mind is not the proper one in which to approach seriously the art of fiction. It gives an author--goodness only knows why--an elated sense of his own superiority. And there is nothing more dangerous than such an elation to that absolute loyalty towards his feelings and sensations an author should keep hold of in his most exalted moments of creation.

To be hopeful in an artistic sense it is not necessary to think that the world is good. It is enough to believe that there is no impossibility of its being made so. If the flight of imaginative thought may be allowed to rise superior to many moralities current amongst mankind, a novelist who would think himself of a superior essence to other men would miss the first condition of his calling. To have the gift of words is no such great matter. A man furnished with a long- range weapon does not become a hunter or a warrior by the mere possession of a fire-arm; many other qualities of character and temperament are necessary to

make him either one or the other. Of him from whose armoury of phrases one in a hundred thousand may perhaps hit the far-distant and elusive mark of art I would ask that in his dealings with mankind he should be capable of giving a tender recognition to their obscure virtues. I would not have him impatient with their small failings and scornful of their errors. I would not have him expect too much gratitude from that humanity whose fate, as illustrated in individuals, it is open to him to depict as ridiculous or terrible. I would wish him to look with a large forgiveness at men's ideas and prejudices, which are by no means the outcome of malevolence, but depend on their education, their social status, even their professions. The good artist should expect no recognition of his toil and no admiration of his genius, because his toil can with difficulty be appraised and his genius cannot possibly mean anything to the illiterate who, even from the dreadful wisdom of their evoked dead, have, so far, culled nothing but inanities and platitudes. I would wish him to enlarge his sympathies by patient and loving observation while he grows in mental power. It is in the impartial practice of life, if anywhere, that the promise of perfection for his art can be found, rather than in the absurd formulas trying to prescribe this or that particular method of technique or conception. Let him mature the strength of his imagination amongst the things of this earth, which it is his business to cherish and know, and refrain from calling down his inspiration ready-made from some heaven of perfections of which he knows nothing. And I would not grudge him the proud illusion that will come sometimes to a writer: the illusion that his achievement has almost equalled the greatness of his dream. For what else could give him the serenity and the force to hug to his breast as a thing delightful and human, the virtue, the rectitude and sagacity of his own City, declaring with simple eloquence through the mouth of a Conscript Father: "I have not read this author's books, and if I have read them I have forgotten . . ."

HENRY JAMES--AN APPRECIATION--1905

The critical faculty hesitates before the magnitude of Mr. Henry James's work. His books stand on my shelves in a place whose accessibility proclaims the habit of frequent communion. But not all his books. There is no collected edition to date, such as some of "our masters" have been provided with; no neat rows of volumes in buckram or half calf, putting forth a hasty claim to completeness, and conveying to my mind a hint of finality, of a surrender to fate of that field in which all these victories have been won. Nothing of the sort has been done for Mr. Henry James's victories in England.

In a world such as ours, so painful with all sorts of wonders, one would not exhaust oneself in barren marvelling over mere bindings, had not the fact, or rather the absence of the material fact, prominent in the case of other men whose writing counts, (for good or evil)--had it not been, I say, expressive of a direct truth spiritual and intellectual; an accident of--I suppose--the publishing business acquiring a symbolic meaning from its negative nature. Because, emphatically, in the body of Mr. Henry James's work there is no suggestion of finality, nowhere a hint of surrender, or even of probability of surrender, to his own victorious achievement in that field where he is a master. Happily, he will never be able to claim completeness; and, were he to confess to it in a moment of self-ignorance, he would not be believed by the very minds for whom such a confession naturally would be meant. It is impossible to think of Mr. Henry James becoming "complete" otherwise than by the brutality of our common fate whose finality is meaningless--in the sense of its logic being of a material order, the logic of a falling stone.

I do not know into what brand of ink Mr. Henry James dips his pen; indeed, I heard that of late he had been dictating; but I know that his mind is steeped in the waters flowing from the fountain of intellectual youth. The thing--a privilege-- a miracle--what you will--is not quite hidden from the meanest of us who run as we read. To those who have the grace to stay their feet it is manifest. After some twenty years of attentive acquaintance with Mr. Henry James's work, it grows into absolute conviction which, all personal feeling apart, brings a sense of happiness into one's artistic existence. If gratitude, as someone defined it, is a lively sense of favours to come, it becomes very easy to be grateful to the author of The Ambassadors--to name the latest of his works. The favours are sure to come; the spring of that benevolence will never run dry. The stream of inspiration flows brimful in a predetermined direction, unaffected by the periods of drought, untroubled in its clearness by the storms of the land of letters, without languor or violence in its force, never running back upon itself, opening

new visions at every turn of its course through that richly inhabited country its fertility has created for our delectation, for our judgment, for our exploring. It is, in fact, a magic spring.

With this phrase the metaphor of the perennial spring, of the inextinguishable youth, of running waters, as applied to Mr. Henry James's inspiration, may be dropped. In its volume and force the body of his work may be compared rather to a majestic river. All creative art is magic, is evocation of the unseen in forms persuasive, enlightening, familiar and surprising, for the edification of mankind, pinned down by the conditions of its existence to the earnest consideration of the most insignificant tides of reality.

Action in its essence, the creative art of a writer of fiction may be compared to rescue work carried out in darkness against cross gusts of wind swaying the action of a great multitude. It is rescue work, this snatching of vanishing phases of turbulence, disguised in fair words, out of the native obscurity into a light where the struggling forms may be seen, seized upon, endowed with the only possible form of permanence in this world of relative values--the permanence of memory. And the multitude feels it obscurely too; since the demand of the individual to the artist is, in effect, the cry, "Take me out of myself!" meaning really, out of my perishable activity into the light of imperishable consciousness. But everything is relative, and the light of consciousness is only enduring, merely the most enduring of the things of this earth, imperishable only as against the short-lived work of our industrious hands.

When the last aqueduct shall have crumbled to pieces, the last airship fallen to the ground, the last blade of grass have died upon a dying earth, man, indomitable by his training in resistance to misery and pain, shall set this undiminished light of his eyes against the feeble glow of the sun. The artistic faculty, of which each of us has a minute grain, may find its voice in some individual of that last group, gifted with a power of expression and courageous enough to interpret the ultimate experience of mankind in terms of his temperament, in terms of art. I do not mean to say that he would attempt to beguile the last moments of humanity by an ingenious tale. It would be too much to expect--from humanity. I doubt the heroism of the hearers. As to the heroism of the artist, no doubt is necessary. There would be on his part no heroism. The artist in his calling of interpreter creates (the clearest form of demonstration) because he must. He is so much of a voice that, for him, silence is like death; and the postulate was, that there is a group alive, clustered on his threshold to watch the last flicker of light on a black sky, to hear the last word uttered in the stilled workshop of the earth. It is safe to affirm that, if anybody, it will be the imaginative man who would be moved to speak on the eve of that day without to- morrow--whether in austere exhortation or in a phrase of sardonic comment, who

can guess?

For my own part, from a short and cursory acquaintance with my kind, I am inclined to think that the last utterance will formulate, strange as it may appear, some hope now to us utterly inconceivable. For mankind is delightful in its pride, its assurance, and its indomitable tenacity. It will sleep on the battlefield among its own dead, in the manner of an army having won a barren victory. It will not know when it is beaten. And perhaps it is right in that quality. The victories are not, perhaps, so barren as it may appear from a purely strategical, utilitarian point of view. Mr. Henry James seems to hold that belief. Nobody has rendered better, perhaps, the tenacity of temper, or known how to drape the robe of spiritual honour about the drooping form of a victor in a barren strife. And the honour is always well won; for the struggles Mr. Henry James chronicles with such subtle and direct insight are, though only personal contests, desperate in their silence, none the less heroic (in the modern sense) for the absence of shouted watchwords, clash of arms and sound of trumpets. Those are adventures in which only choice souls are ever involved. And Mr. Henry James records them with a fearless and insistent fidelity to the peripeties of the contest, and the feelings of the combatants.

The fiercest excitements of a romance de cape et d'epee, the romance of yard-arm and boarding pike so dear to youth, whose knowledge of action (as of other things) is imperfect and limited, are matched, for the quickening of our maturer years, by the tasks set, by the difficulties presented, to the sense of truth, of necessity--before all, of conduct--of Mr. Henry James's men and women. His mankind is delightful. It is delightful in its tenacity; it refuses to own itself beaten; it will sleep on the battlefield. These warlike images come by themselves under the pen; since from the duality of man's nature and the competition of individuals, the life-history of the earth must in the last instance be a history of a really very relentless warfare. Neither his fellows, nor his gods, nor his passions will leave a man alone. In virtue of these allies and enemies, he holds his precarious dominion, he possesses his fleeting significance; and it is this relation in all its manifestations, great and little, superficial or profound, and this relation alone, that is commented upon, interpreted, demonstrated by the art of the novelist in the only possible way in which the task can be performed: by the independent creation of circumstance and character, achieved against all the difficulties of expression, in an imaginative effort finding its inspiration from the reality of forms and sensations. That a sacrifice must be made, that something has to be given up, is the truth engraved in the innermost recesses of the fair temple built for our edification by the masters of fiction. There is no other secret behind the curtain. All adventure, all love, every success is resumed in the supreme energy of an act of renunciation. It is the uttermost limit of our power; it is the most potent and effective force at our disposal on which rest the labours

of a solitary man in his study, the rock on which have been built commonwealths whose might casts a dwarfing shadow upon two oceans. Like a natural force which is obscured as much as illuminated by the multiplicity of phenomena, the power of renunciation is obscured by the mass of weaknesses, vacillations, secondary motives and false steps and compromises which make up the sum of our activity. But no man or woman worthy of the name can pretend to anything more, to anything greater. And Mr. Henry James's men and women are worthy of the name, within the limits his art, so clear, so sure of itself, has drawn round their activities. He would be the last to claim for them Titanic proportions. The earth itself has grown smaller in the course of ages. But in every sphere of human perplexities and emotions, there are more greatnesses than one--not counting here the greatness of the artist himself. Wherever he stands, at the beginning or the end of things, a man has to sacrifice his gods to his passions, or his passions to his gods. That is the problem, great enough, in all truth, if approached in the spirit of sincerity and knowledge.

In one of his critical studies, published some fifteen years ago, Mr. Henry James claims for the novelist the standing of the historian as the only adequate one, as for himself and before his audience. I think that the claim cannot be contested, and that the position is unassailable. Fiction is history, human history, or it is nothing. But it is also more than that; it stands on firmer ground, being based on the reality of forms and the observation of social phenomena, whereas history is based on documents, and the reading of print and handwriting--on second- hand impression. Thus fiction is nearer truth. But let that pass. A historian may be an artist too, and a novelist is a historian, the preserver, the keeper, the expounder, of human experience. As is meet for a man of his descent and tradition, Mr. Henry James is the historian of fine consciences.

Of course, this is a general statement; but I don't think its truth will be, or can be questioned. Its fault is that it leaves so much out; and, besides, Mr. Henry James is much too considerable to be put into the nutshell of a phrase. The fact remains that he has made his choice, and that his choice is justified up to the hilt by the success of his art. He has taken for himself the greater part. The range of a fine conscience covers more good and evil than the range of conscience which may be called, roughly, not fine; a conscience, less troubled by the nice discrimination of shades of conduct. A fine conscience is more concerned with essentials; its triumphs are more perfect, if less profitable, in a worldly sense.

There is, in short, more truth in its working for a historian to detect and to show. It is a thing of infinite complication and suggestion. None of these escapes the art of Mr. Henry James. He has mastered the country, his domain, not wild indeed, but full of romantic glimpses, of deep shadows and sunny places. There are no secrets left within his range. He has disclosed them as they should be disclosed-- that is, beautifully. And, indeed, ugliness has but little place in this world of his

creation. Yet, it is always felt in the truthfulness of his art; it is there, it surrounds the scene, it presses close upon it. It is made visible, tangible, in the struggles, in the contacts of the fine consciences, in their perplexities, in the sophism of their mistakes. For a fine conscience is naturally a virtuous one.

What is natural about it is just its fineness, an abiding sense of the intangible, ever-present, right. It is most visible in their ultimate triumph, in their emergence from miracle, through an energetic act of renunciation. Energetic, not violent: the distinction is wide, enormous, like that between substance and shadow.

Through it all Mr. Henry James keeps a firm hold of the substance, of what is worth having, of what is worth holding. The contrary opinion has been, if not absolutely affirmed, then at least implied, with some frequency. To most of us, living willingly in a sort of intellectual moonlight, in the faintly reflected light of truth, the shadows so firmly renounced by Mr. Henry James's men and women, stand out endowed with extraordinary value, with a value so extraordinary that their rejection offends, by its uncalled-for scrupulousness, those business-like instincts which a careful Providence has implanted in our breasts. And, apart from that just cause of discontent, it is obvious that a solution by rejection must always present a certain lack of finality, especially startling when contrasted with the usual methods of solution by rewards and punishments, by crowned love, by fortune, by a broken leg or a sudden death. Why the reading public which, as a body, has never laid upon a story-teller the command to be an artist, should demand from him this sham of Divine Omnipotence, is utterly incomprehensible. But so it is; and these solutions are legitimate inasmuch as they satisfy the desire for finality, for which our hearts yearn with a longing greater than the longing for the loaves and fishes of this earth. Perhaps the only true desire of mankind, coming thus to light in its hours of leisure, is to be set at rest. One is never set at rest by Mr. Henry James's novels. His books end as an episode in life ends. You remain with the sense of the life still going on; and even the subtle presence of the dead is felt in that silence that comes upon the artist-creation when the last word has been read. It is eminently satisfying, but it is not final. Mr. Henry James, great artist and faithful historian, never attempts the impossible.

ALPHONSE DAUDET--1898

It is sweet to talk decorously of the dead who are part of our past, our indisputable possession. One must admit regretfully that to-day is but a scramble, that to-morrow may never come; it is only the precious yesterday that cannot be taken away from us. A gift from the dead, great and little, it makes life supportable, it almost makes one believe in a benevolent scheme of creation. And some kind of belief is very necessary. But the real knowledge of matters infinitely more profound than any conceivable scheme of creation is with the dead alone.

That is why our talk about them should be as decorous as their silence. Their generosity and their discretion deserve nothing less at our hands; and they, who belong already to the unchangeable, would probably disdain to claim more than this from a mankind that changes its loves and its hates about every twenty-five years--at the coming of every new and wiser generation.

One of the most generous of the dead is Daudet, who, with a prodigality approaching magnificence, gave himself up to us without reserve in his work, with all his qualities and all his faults. Neither his qualities nor his faults were great, though they were by no means imperceptible. It is only his generosity that is out of the common. What strikes one most in his work is the disinterestedness of the toiler. With more talent than many bigger men, he did not preach about himself, he did not attempt to persuade mankind into a belief of his own greatness. He never posed as a scientist or as a seer, not even as a prophet; and he neglected his interests to the point of never propounding a theory for the purpose of giving a tremendous significance to his art, alone of all things, in a world that, by some strange oversight, has not been supplied with an obvious meaning. Neither did he affect a passive attitude before the spectacle of life, an attitude which in gods--and in a rare mortal here and there--may appear godlike, but assumed by some men, causes one, very unwillingly, to think of the melancholy quietude of an ape. He was not the wearisome expounder of this or that theory, here to-day and spurned to-morrow. He was not a great artist, he was not an artist at all, if you like--but he was Alphonse Daudet, a man as naively clear, honest, and vibrating as the sunshine of his native land; that regrettably undiscriminating sunshine which matures grapes and pumpkins alike, and cannot, of course, obtain the commendation of the very select who look at life from under a parasol.

Naturally, being a man from the South, he had a rather outspoken belief in himself, but his small distinction, worth many a greater, was in not being in bondage to some vanishing creed. He was a worker who could not compel the admiration of the few, but who deserved the affection of the many; and he may be

spoken of with tenderness and regret, for he is not immortal--he is only dead. During his life the simple man whose business it ought to have been to climb, in the name of Art, some elevation or other, was content to remain below, on the plain, amongst his creations, and take an eager part in those disasters, weaknesses, and joys which are tragic enough in their droll way, but are by no means so momentous and profound as some writers--probably for the sake of Art--would like to make us believe. There is, when one thinks of it, a considerable want of candour in the august view of life. Without doubt a

cautious reticence on the subject, or even a delicately false suggestion thrown out in that direction is, in a way, praiseworthy, since it helps to uphold the dignity of man--a matter of great importance, as anyone can see; still one cannot help feeling that a certain amount of sincerity would not be wholly blamable. To state, then, with studied moderation a belief that in unfortunate moments of lucidity is irresistibly borne in upon most of us--the blind agitation caused mostly by hunger and complicated by love and ferocity does not deserve either by its beauty, or its morality, or its possible results, the artistic fuss made over it. It may be consoling--for human folly is very bizarre--but it is scarcely honest to shout at those who struggle drowning in an insignificant pool: You are indeed admirable and great to be the victims of such a profound, of such a terrible ocean!

And Daudet was honest; perhaps because he knew no better--but he was very honest. If he saw only the surface of things it is for the reason that most things have nothing but a surface. He did not pretend--perhaps because he did not know how--he did not pretend to see any depths in a life that is only a film of unsteady appearances stretched over regions deep indeed, but which have nothing to do with the half-truths, half-thoughts, and whole illusions of existence. The road to these distant regions does not lie through the domain of Art or the domain of Science where well-known voices quarrel noisily in a misty emptiness; it is a path of toilsome silence upon which travel men simple and unknown, with closed lips, or, maybe, whispering their pain softly--only to themselves.

But Daudet did not whisper; he spoke loudly, with animation, with a clear felicity of tone--as a bird sings. He saw life around him with extreme clearness, and he felt it as it is--thinner than air and more elusive than a flash of lightning. He hastened to offer it his compassion, his indignation, his wonder, his sympathy, without giving a moment of thought to the momentous issues that are supposed to lurk in the logic of such sentiments. He tolerated the little foibles, the small ruffianisms, the grave mistakes; the only thing he distinctly would not forgive was hardness of heart. This unpractical attitude would have been fatal to a better man, but his readers have forgiven him. Withal he is chivalrous to exiled queens and deformed sempstresses, he is pityingly tender to broken-down actors, to

ruined gentlemen, to stupid Academicians; he is glad of the joys of the commonplace people in a commonplace way--and he never makes a secret of all this. No, the man was not an artist. What if his creations are illumined by the sunshine of his temperament so vividly that they stand before us infinitely more real than the dingy illusions surrounding our everyday existence? The misguided man is for ever pottering amongst them, lifting up his voice, dotting his i's in the wrong places. He takes Tartarin by the arm, he does not conceal his interest in the Nabob's cheques, his sympathy for an honest Academician plus bete que nature, his hate for an architect plus mauvais que la gale; he is in the thick of it all. He feels with the Duc de Mora and with Felicia Ruys--and he lets you see it. He does not sit on a pedestal in the hieratic and imbecile pose of some cheap god whose greatness consists in being too stupid to care. He cares immensely for his Nabobs, his kings, his book-keepers, his Colettes, and his Saphos. He vibrates together with his universe, and with lamentable simplicity follows M. de Montpavon on that last walk along the Boulevards.

"Monsieur de Montpavon marche a la mort," and the creator of that unlucky gentilhomme follows with stealthy footsteps, with wide eyes, with an impressively pointing finger. And who wouldn't look? But it is hard; it is sometimes very hard to forgive him the dotted i's, the pointing finger, this making plain of obvious mysteries. "Monsieur de Montpavon marche a la mort," and presently, on the crowded pavement, takes off his hat with punctilious courtesy to the doctor's wife, who, elegant and unhappy, is bound on the same pilgrimage. This is too much! We feel we cannot forgive him such meetings, the constant whisper of his presence. We feel we cannot, till suddenly the very naivete of it all touches us with the revealed suggestion of a truth. Then we see that the man is not false; all this is done in transparent good faith. The man is not melodramatic; he is only picturesque. He may not be an artist, but he comes as near the truth as some of the greatest. His creations are seen; you can look into their very eyes, and these are as thoughtless as the eyes of any wise generation that has in its hands the fame of writers. Yes, they are seen, and the man who is not an artist is seen also commiserating, indignant, joyous, human and alive in their very midst. Inevitably they marchent a la mort--and they are very near the truth of our common destiny: their fate is poignant, it is intensely interesting, and of not the slightest consequence.

GUY DE MAUPASSANT--1904

To introduce Maupassant to English readers with apologetic explanations as though his art were recondite and the tendency of his work immoral would be a gratuitous impertinence.

Maupassant's conception of his art is such as one would expect from a practical and resolute mind; but in the consummate simplicity of his technique it ceases to be perceptible. This is one of its greatest qualities, and like all the great virtues it is based primarily on self- denial.

To pronounce a judgment upon the general tendency of an author is a difficult task. One could not depend upon reason alone, nor yet trust solely to one's emotions. Used together, they would in many cases traverse each other, because emotions have their own unanswerable logic. Our capacity for emotion is limited, and the field of our intelligence is restricted. Responsiveness to every feeling, combined with the penetration of every intellectual subterfuge, would end, not in judgment, but in universal absolution. Tout comprendre c'est tout pardonner.

And in this benevolent neutrality towards the warring errors of human nature all light would go out from art and from life.