Kitabı oku: «Boon, The Mind of the Race, The Wild Asses of the Devil, and The Last Trump;», sayfa 5

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“Stimulation of Scotch activities. The Scotch also passionately and aggressively patriotic. Fortunate smallness of Scotland and lack of adjacent docile Germans has alone saved the world from another Prussia. Desperation of the search for a real Scotch First Rater. The discovery that Burns was as great as Shakespeare. Greater. The booming of Sir Walter Scott. Wake up, England! The production of Dickens. The slow but enormous discovery of Wordsworth. Victorian age sets up as a rival to the Augustine. Selection of Great Men in every department. The Great Victorian painters. Sir Frederick Leighton, compared with Titian and Michael Angelo. Tennyson as Virgil. Lord Tennyson at the crest of the Victorian Greatness wave. His hair. His cloak. His noble bearing. His aloofness. His Great Pipe. His price per word. His intellectual familiarities with Queen Victoria…

“Longfellow essentially an American repartee…

“Ingratitude of British Royal Family to those who contributed to the Victorian Greatness period, shown in the absence of representative Great Men from the Buckingham Palace Monument. Victoria did not do it all. Compare the Albert Memorial…

“Interesting task to plan an alternative pedestal. Proposal to make designs for a monument to our own times. Symbolic corner groups by Will Dyson. Frieze of representative men by Max. Canopy by Wyndham Lewis. Lost opportunity for much bright discussion…

“Analysis of literary greatness. Is any literary achievement essential to greatness? Probably a minute minimum indispensable. Burns. Fitzgerald. But compare Lord Acton and Lord Reay. Necessity of a marked personality. Weaknesses, but no unpopular vices. Greatness blighted by want of dignity. Laurence Sterne. Reciprocal duty of those made Great not to distress their Public. But imperfectly established scandal or complexity of relationship may give scope for vindications and research. Or a certain irregularity of life may create a loyal and devoted following of sympathizers. Shelley… Then capable advocacy is needed and a critical world large enough to be effective but small enough to be unanimous. Part an able publisher may play in establishing and developing a Great Man… Quiet Push, not Noisy Push. Injury done by tactless advertisement… The element of luck…

“These are the seeds of greatness, but the growth depends upon the soil. The best soil is a large uncritical public newly come to reading, a little suspicious of the propriety of the practice and in a state of intellectual snobbishness. It must also be fairly uniform and on some common basis of ideas. Ideally represented by the reading publics of Germany, Britain, the United States, and France in the middle nineteenth century…

“Decline in the output of Greatness towards the end of the Victorian time. Probably due in all cases to an enlargement of the reading public to unmanageable dimensions. No reputation sufficiently elastic to cover it. The growth of Chicago, New York, and the West destroyed the preponderance of Boston in America, and the Civil War broke the succession of American Great Men. Rarity of new American-born Greatnesses after the war. Dumping of established greatnesses from England gave no chance to the native market. No Protection for America in this respect. In Great Britain the board schools create big masses of intelligent people inaccessible to the existing machinery by which Greatness is imposed. The Greatness output in Britain declines also in consequence. Mrs. Humphry Ward, the last of the British Victorian Great. Expressed admiration of Mr. Gladstone for her work. Support of the Spectator. Profound respect of the American people. Rumour that she is represented as a sea goddess at the base of the Queen Victoria Memorial unfounded. Nobody is represented on the Queen Victoria Memorial except Queen Victoria… Necessity after the epoch of Mrs. Ward of more and more flagrant advertisement to reach the enlarged public, so that at last touch is lost with the critical centres. Great Men beyond the Limit. Self-exploded candidates for Greatness. Boomsters. Best Sellers. Mr. Hall Caine as the shocking example…

“Other causes contributing to the decay of Greatness among literary men. Competition of politicians, princes, personages generally for the prestige of the literary man. Superior initial advantage in conspicuousness. The genuine writer handicapped. The process already beginning at the crest of the period. Queen Victoria’s ‘Leaves from a Highland Diary.’ Mr. Gladstone and the higher windiness. Later developments. The Kaiser as a man of letters. Mr. Roosevelt as writer and critic. The Essays of President Wilson. The case of Lord Rosebery. Mr. Haldane as a philosopher. As a critic. His opinion of Goethe. Compare the royal and noble authors of Byzantium. Compare the Roman Emperor becoming Pontifex Maximus. Compare the cannibal chief in a general’s hat…

“Return of the literary men as such to a decent obscurity. From which they are unlikely to emerge again. This an unmixed blessing. So long as good writing and sound thinking are still appreciated the less we hear about authors the better. Never so little recognized Greatness and never so much wise, subtle, sweet, and boldly conceived literary work as now. This will probably continue. [He was writing before the war.] The English-reading literary world too large now for the operations of Greatening. Doubtful case of Rabindranath Tagore. Discuss this. Special suitability of India as a basis for Greatness. India probably on the verge of a Greatness period…

“Disrespect a natural disposition in the young. Checked and subdued in small societies, but now happily rampant in the uncontrollable English-speaking communities. The new (undignified) criticism. The English Review. Mr. Austin Harrison and the street-boy style. The literature of the chalked fence. The New Age. Literary carbolic acid – with an occasional substitution of vitriol… Insurrection of the feminine mind against worship. Miss Rebecca West as the last birth of time. A virile-minded generation of young women indicated. Mrs. Humphry Ward blushes publicly for the Freewoman in the Times. Hitherto Greatness has demanded the applause of youth and feminine worship as necessary conditions. As necessary to its early stages as down to an eider chick. Impossible to imagine Incipient Greatness nestling comfortably upon Orage, Austin Harrison, and Rebecca West. Dearth of young Sidney Colvins… Unhappy position of various derelict and still imperfectly developed Great surviving from the old times. Arnold Bennett as an aborted Great Man. Would have made a Great Victorian and had a crowd of satellite helpers. Now no one will ever treasure his old hats and pipes…

“Idea of an experimental resurrection of those who still live in our hearts. If Goethe had a second time on earth – ? Could he do it now? Would Lord Haldane perceive him? Imaginary description of Lord Haldane’s recognition of a youthful Goethe. They meet by accident during a walking tour in Germany. Amiable aloofness of Lord Haldane. His gradual discovery of an intellectual superior in his modest companion. Public proclamation of his find… Doubts…

“Peroration. Will the world be happy without Literary Greatnesses? Improvise and take a cheerful line upon this question.”

§ 5

Ultimately, against every possibility of the case, Boon decided that the President of his conference must be Hallery. And he wrote his presidential address. But he never read that address to us. Some shyness I think restrained him. I dig it out here now for the first time, a little astonished at it, disposed to admire something in its spirit… But yet one has to admit that it shows an extraordinary lapse from Boon’s accustomed mocking humour.

Here is the opening.

“Hallery then advanced to the edge of the platform and fumbled with his manuscript. His face was very white and his expression bitterly earnest. With an appearance of effort he began, omitting in his nervousness any form of address to his audience —

“‘For the most part, the life of human communities has been as unconscious as the life of animals. They have been born as unknowingly as the beasts; they have followed unforeseen and unheeded destinies, and destruction has come to them from forces scarcely anticipated and not understood. Tribes, nations beyond counting, have come and passed, with scarcely a mental activity beyond a few legends, a priestly guess at cosmogony, a few rumours and traditions, a list of kings as bare as a schoolboy’s diary, a war or so, a triumph or so… We are still only in the beginning of history – in the development, that is, of a racial memory; we have as yet hardly begun to inquire into our racial origins, our racial conditions, our racial future… Philosophy, which is the discussion of the relation of the general to the particular, of the whole to the part, of the great and yet vague life of the race to the intense yet manifestly incomplete life of the individual, is still not three thousand years old. Man has lived consciously as man it may be for hundreds of thousands of years, he has learnt of himself by talking to his fellows, he has expressed personal love and many personal feelings with a truth and beauty that are well nigh final, but the race does but begin to live as a conscious being. It begins to live as a conscious being, and as it does so, the individual too begins to live in a new way, a greater, more understanding, and more satisfying way. His thoughts apprehend interests beyond himself and beyond his particular life…’

“At this point Hallery became so acutely aware of his audience that for some seconds he could not go on reading. A number of people in various parts of the hall had suddenly given way to their coughs, a bald-headed gentleman about the middle of the assembly had discovered a draught, and was silently but conspicuously negotiating for the closing of a window by an attendant, and at the back a cultivated-looking young gentleman was stealing out on tiptoe.

“For a moment Hallery was distressed by the thought that perhaps he might have taken a more amusing line than the one he had chosen, and then, realizing how vain were such regrets and rather quickening his pace, he resumed the reading of his address —

“‘You see that I am beginning upon a very comprehensive scale, for I propose to bring within the scope of this conference all that arises out of these two things, out of the realization of the incompleteness of man’s individual life on the one hand and out of the realization of a greater being in which man lives, of a larger racial life and ampler references upon the other. All this much – and with a full awareness of just how much it is – I am going to claim as literature and our province. Religion, I hold, every religion so far as it establishes and carries ideas, is literature, philosophy is literature, science is literature; a pamphlet or a leading article. I put all these things together – ’

“At this point there was a second departure.

Almost immediately followed by a third.

“Hallery halted for a second time and then gripped the reading-desk with both hands, and, reading now with a steadily accelerated velocity, heeded his audience no more —

“‘I put all these things together because, indeed, it is only associations of antiquity and prescription and prestige can separate them. Altogether they constitute the great vague body of man’s super-personal mental life, his unselfish life, his growing life, as a premeditating, self-conscious race and destiny. Here in growing volume, in this comprehensive literature of ours, preserved, selected, criticized, re-stated, continually rather more fined, continually rather more clarified, we have the mind, not of a mortal but of an immortal adventurer. Whom for the moment, fractionally, infinitesimally, whenever we can forget ourselves in pure feeling, in service, in creative effort or disinterested thought, we are privileged in that measure to become. This wonder that we celebrate, this literature, is the dawn of human divinity...................................................................................... ’”

But though Hallery went on, I do not, on reflection, think that I will. I doubt if Boon ever decided to incorporate this extraordinary Presidential Address in our book; I think perhaps he meant to revise it or substitute something else. He wanted to state a case for the extreme importance of literature, and to my mind he carried his statement into regions mystical, to say the least of it, and likely to be considered blasphemous by many quite right-minded people. For instance, he made Hallery speak of the Word that links men’s minds. He brings our poor, mortal, mental activities into the most extraordinary relationship with those greater things outside our lives which it is our duty to revere as much as possible and to think about as little as possible; he draws no line between them… He never, I say, read the paper to us… I cannot guess whether he did not read it to us because he doubted himself or because he doubted us, and I do not even care to examine my own mind to know whether I do or do not believe in the thesis he sets so unhesitatingly down. In a sense it is no doubt true that literature is a kind of over-mind of the race, and in a sense, no doubt, the Bible and the Koran, the Talmud and the Prayer Book are literature. In a sense Mr. Upton Sinclair’s “Bible” for Socialists of bits from ancient and modern writings is literature. In a sense, too, literature does go on rather like a continuous mind thinking… But I feel that all this is just in a sense… I don’t really believe it. I am not quite sure what I do really believe, but I certainly recoil from anything so crudely positive as Hallery’s wild assertions… It would mean worshipping literature. Or at least worshipping the truth in literature…

Of course, one knows that real literature is something that has to do with leisure and cultivated people and books and shaded lamps and all that sort of thing. But Hallery wants to drag in not only cathedrals and sanctuaries, but sky-signs and hoardings… He wants literature to embrace whatever is in or whatever changes the mind of the race, except purely personal particulars. And I think Boon was going to make Hallery claim this, just in order to show up against these tremendous significances the pettiness of the contemporary literary life, the poverty and levity of criticism, the mean business side of modern book-making and book-selling…

Turning over the pages of this rejected address, which I am sure the reader would not thank me for printing, I do come upon this presentable passage, which illustrates what I am saying —

“So that every man who writes to express or change or criticize an idea, every man who observes and records a fact in the making of a research, every man who hazards or tests a theory, every artist of any sort who really expresses, does thereby, in that very act, participate, share in, become for just that instant when he is novel and authentically true, the Mind of the Race, the thinking divinity. Do you not see, then, what an arrogant worship, what a sacramental thing it is to lift up brain and hand and say, ‘I too will add’? We bring our little thoughts as the priest brings a piece of common bread to consecration, and though we have produced but a couplet or a dozen lines of prose, we have nevertheless done the parallel miracle. And all reading that is reading with the mind, all conscious subjugation of our attention to expressed beauty, or expressed truth, is sacramental, is communion with the immortal being. We lift up our thoughts out of the little festering pit of desire and vanity which is one’s individual self into that greater self…”

So he talks, and again presently of “that world-wide immortal communion incessant as the march of sun and planets amidst the stars…”

And then, going on with his vast comparison, for I cannot believe this is more than a fantastic parallelism: “And if the mind that does, as we say, create is like the wafer that has become miraculously divine, then though you may not like to think of it, all you who give out books, who print books and collect books, and sell books and lend them, who bring pictures to people’s eyes, set things forth in theatres, hand out thought in any way from the thinking to the attentive mind, all you are priests, you do a priestly office, and every bookstall and hoarding is a wayside shrine, offering consolation and release to men and women from the intolerable prison of their narrow selves…”

§ 6

That, I think, is what Boon really at the bottom of his heart felt and believed about literature.

And yet in some way he could also not believe it; he could recognize something about it that made him fill the margin of the manuscript of this address with grotesque figures of an imaginary audience going out. They were, I know, as necessary to his whole conception as his swinging reference to the stars; both were as much part of his profound belief as the gargoyle on the spire and the high altar are necessary parts of a Gothic cathedral. And among other figures I am amused rather than hurt to find near the end this of myself —

CHAPTER THE SIXTH
Of not liking Hallery and the Royal Society for the Discouragement of Literature

§ 1

In the same peculiar receptacle in which I find this presidential address I found a quantity of other papers and scraps of paper, upon which Boon, I should judge, had been thinking about that address and why he was ashamed to produce it to us, and why he perceived that this audience would dislike Hallery so much that he was obliged to admit that they would go out before his lecture was finished, and why he himself didn’t somehow like this Hallery that he had made. All these writings are in the nature of fragments, some are illegible and more are incomprehensible; but it is clear that his mind attacked these questions with a most extraordinary width of reference. I find him writing about the One and the Many, the General and the Particular, the Species and the Individual, declaring that it is through “the dimensions (sic) of space and time” that “individuation” becomes possible, and citing Darwin, Heraclitus, Kant, Plato, and Tagore, all with a view to determining just exactly what it was that irritated people in the breadth and height and expression of Hallery’s views. Or to be more exact, what he knew would have irritated people with these views if they had ever been expressed.

Here is the sort of thing that I invite the intelligent reader to link up if he can with the very natural phenomenon of a number of quite ordinary sensible people hostile and in retreat before a tedious, perplexing, and presumptuous discourse —

“The individual human mind spends itself about equally in headlong flight from the Universal, which it dreads as something that will envelop and subjugate it, and in headlong flight to the Universal, which it seeks as a refuge from its own loneliness and silliness. It knows very certainly that the Universal will ultimately comprehend and incorporate it, yet it desires always that the Universal should mother it, take it up without injuring it in the slightest degree, foment and nourish its egotism, cherish fondly all its distinctions, give it all the kingdoms of existence to play with…

“Ordinary people snuggle up to God as a lost leveret in a freezing wilderness might snuggle up to a Siberian tiger…

“You see that man who flies and seeks, who needs and does not want, does at last get to a kind of subconscious compromise over the matter. Couldn’t he perhaps get the Infinite with the chill off? Couldn’t he perhaps find a warm stuffed tiger? He cheats himself by hiding in what he can pretend is the goal. So he tries to escape from the pursuit of the living God to dead gods, evades religion in a church, does his best to insist upon time-honoured formulæ; God must have a button on the point. And it is our instinctive protection of the subconscious arrangement that makes us so passionately resentful at raw religion, at crude spiritual realities, at people who come at us saying harsh understandable things about these awful matters… They may wake the tiger!..

“We like to think of religion as something safely specialized, codified, and put away. Then we can learn the rules and kick about a bit. But when some one comes along saying that science is religion, literature is religion, business – they’ll come to that presently! – business is religion!..

“It spoils the afternoon…

“But that alone does not explain why Hallery, delivering his insistent presidential address, is detestable to his audience – for it is quite clear that he is detestable. I’m certain of it. No, what is the matter there is that the aggression of the universal is pointed and embittered by an all too justifiable suspicion that the individual who maintains it is still more aggressive, has but armed himself with the universal in order to achieve our discomfiture… It’s no good his being modest; that only embitters it. It is no good his making disavowals; that only shows that he is aware of it…

“Of course I invented Hallery only to get this burthen off myself…

“All spiritual truths ought to be conveyed by a voice speaking out of a dark void. As Hardy wants his spirits to speak in the ‘Dynasts.’ Failing that, why should we not deal with these questions through the anonymity of a gramophone?..

“A modern religion founded on a mysterious gramophone which was discovered carefully packed in a box of peculiar construction on a seat upon Primrose Hill…

“How well the great organized religions have understood this! How sound is the effort to meet it by shaving a priest’s head or obliging him to grow a beard, putting him into canonicals, drilling him and regimenting him, so as to make him into a mere type…

“If I were to found a religion, I think I should insist upon masked priests…”

§ 2

This idea that the defensive instinct of the individuality, Jealousy, is constantly at war not only with other individualities but with all the great de-individualizing things, with Faith, with Science, with Truth, with Beauty; that out of its resentments and intricate devices one may draw the explanation of most of the perplexities and humours of the intellectual life, indeed the explanation of most life and of most motives, is the quintessence of Boon. The Mind of the Race toils through this jungle of jealous individuality to emerge. And the individual, knowing that single-handed he hasn’t a chance against the immortal, allies himself with this and that, with sham immortalities, and partially effaced and partially confuted general things. And so it sets up its Greatnesses, to save it from greatness, its solemnities to preserve it from the overwhelming gravity of truth. “See,” it can say, “I have my gods already, thank you. I do not think we will discuss this matter further.”

I admit the difficulty of following Boon in this. I admit, too, that I am puzzled about his Mind of the Race. Does he mean by that expression a Great Wisdom and Will that must be, or a Great Wisdom and Will that might be?

But here he goes on with the topic of Hallery again.

“I invented Hallery to get rid of myself, but, after all, Hallery is really no more than the shadow of myself, and if I were impersonal and well bred, and if I spoke behind a black screen, it would still be as much my voice as ever. I do not see how it is possible to prevent the impersonal things coming by and through persons; but at any rate we can begin to recognize that the person who brings the message is only in his way like the messenger-boy who brings the telegrams. The writer may have a sensitive mind, the messenger-boy may have nimble heels; that does not make him the creator of the thing that comes. Then I think people will be able to listen to such lectures as this of Hallery’s without remembering all the time that it’s a particular human being with a white face and a lisp… And perhaps they will be able to respect literature and fine thought for the sake of the general human mind for which they live and for the sake of their own receptiveness…”

§ 3

And from that Boon suddenly went off into absurdities.

“Should all literature be anonymous?” he asks at the head of a sheet of notes.

“But one wants an author’s name as a brand. Perhaps a number would suffice. Would authors write if they remained unknown? Mixed motives. Could one run a church with an unsalaried priesthood? But certainly now the rewards are too irregular, successful authors are absurdly flattered and provoked to impossible ambitions. Could we imitate the modern constitutional State by permitting limited ambitions but retaining all the higher positions inaccessible to mere enterprise and merit? Hereditary Novelists, Poets, and Philosophers, for example. The real ones undistinguished. Hereditary Historians and Scientific Men are already practical reality. Then such mischievous rewards and singlings out as the Nobel Prize could be distributed among these Official Intellectuals by lot or (better) by seniority. It would prevent much heartburning…”

These last notes strike me as an extraordinary declension from the, at least, exalted argument of the preceding memoranda. But they do serve to emphasize the essence of – what shall I call it? – Boonism, the idea that there is a great collective mental process going on in many minds, and that it is impertinent and distracting to single out persons, great men, groups and schools, coteries and Academies. The flame burns wide and free. It is here; it is gone. You had it; you have it not. And again you see it plainly, stretching wide across the horizon…

§ 4

But after these scrappy notes about Jealousy and how people protect their minds against ideas, and especially the idea which is God, and against the mental intrusions of their fellow-creatures conveying ideas, I understand better the purport of that uninvited society, which he declared insisted upon coming to the Great Conference upon the Mind of the Race, and which held such enthusiastic and crowded meetings that at last it swamped all the rest of the enterprise. It was, he declared, to the bitter offence of Dodd, a society with very much the same attitude towards all impersonal mental activities that the Rationalist Press Association has to Religion, and it was called the Royal Society for the Discouragement of Literature.

“Why ‘Royal’?” I asked.

“Oh – obviously,” he said…

This Royal Society was essentially an organization of the conservative instincts of man. Its aim was to stop all this thinking…

And yet in some extraordinary way that either I did not note at the time or that he never explained, it became presently the whole Conference! The various handbills, pamphlets in outline, notes for lectures, and so forth, that accompanied his notes of the Proceedings of the Royal Society may either be intended as part of the sectional proceedings of the great conference or as the production of this hostile organization. I will make a few extracts from the more legible of these memoranda which render the point clearer.

§ 5 Publishers and Book Distributors

(Comparable to the Priest who hands the Elements and as much upon their Honour.)

The Publisher regrets that the copy for this section is missing, and fears that the substance of it must be left to the imagination of the reader. This is the more regrettable as the section was probably of a highly technical nature.

§ 6 The Young Reviewer

Here, again, Mr. Boon’s notes are not to be found, and repeated applications to Mr. Bliss have produced nothing but a vague telegram to “go ahead.”

§ 7 The Schoolmaster and Literature

“Essentially the work of the schoolmaster is to prepare the young and naturally over-individualized mind for communion with the Mind of the Race. Essentially his curriculum deals with modes of expression, with languages, grammar, the mathematical system of statement, the various scientific systems of statement, the common legend of history. All leads up, as the scholar approaches adolescence, to the introduction to living literature, living thought, criticism, and religion. But when we consider how literature is taught in schools – ”

Here the writing leaves off abruptly, and then there is written in very minute letters far down the page and apparently after an interval for reflection —