Familiar Studies of Men and Books. Robert Louis Stevenson
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Misérables it is an old man: in L’Homme qui Rit it is a monster: in Quatre Vingt Treize it is the Revolution. Those elements that only began to show themselves timidly, as adjuncts, in the novels of Walter Scott, have usurped ever more and more of the canvas; until we find the whole interest of one of Hugo’s romances centring around matter that Fielding would have banished from his altogether, as being out of the field of fiction. So we have elemental forces occupying nearly as large a place, playing (so to speak) nearly as important a rôle, as the man, Gilliat, who opposes and overcomes them. So we find the fortunes of a nation put upon the stage with as much vividness as ever before the fortunes of a village maiden or a lost heir; and the forces that oppose and corrupt a principle holding the attention quite as strongly as the wicked barons or dishonest attorneys of the past. Hence those individual interests that were supreme in Fielding, and even in Scott, stood out over everything else and formed as it were the spine of the story, figure here only as one set of interests among many sets, one force among many forces, one thing to be treated out of a whole world of things equally vivid and important. So that, for Hugo, man is no longer an isolated spirit without antecedent or relation here below, but a being involved in the action and reaction of natural forces, himself a centre of such action and reaction or an unit in a great multitude, chased hither and thither by epidemic terrors and aspirations, and, in all seriousness, blown about by every wind of doctrine. This is a long way that we have travelled: between such work and the work of Fielding is there not, indeed, a great gulph in thought and sentiment?
Art, thus conceived, realises for men a larger portion of life, and that portion one that it is more difficult for them to realise unaided; and, besides helping them to feel more intensely those restricted personal interests which are patent to all, it awakes in them some consciousness of those more general relations that are so strangely invisible to the average man in ordinary moods. It helps to keep man in his place in nature, and, above all, it helps him to understand more intelligently the responsibilities of his place in society. And in all this generalisation of interest, we never miss those small humanities that are at the opposite pole of excellence in art; and while we admire the intellect that could see life thus largely, we are touched with another sentiment for the tender heart that slipped the piece of gold into Cosette’s sabot, that was virginally troubled at the fluttering of her dress in the spring wind, or put the blind girl beside the deformity of the laughing man. This, then, is the last praise that we can award to these romances. The author has shown a power of just subordination hitherto unequalled; and as, in reaching forward to one class of effects, he has not been forgetful or careless of the other, his work is more nearly complete work, and his art, with all its imperfections, deals more comprehensively with the materials of life than that of any of his otherwise more sure and masterly predecessors.
These five books would have made a very great fame for any writer, and yet they are but one façade of the monument that Victor Hugo has erected to his genius. Everywhere we find somewhat the same greatness, somewhat the same infirmities. In his poems and plays there are the same unaccountable protervities that have already astonished us in the romances. There, too, is the same feverish strength, welding the fiery iron of his idea under forge-hammer repetitions—an emphasis that is somehow akin to weaknesses—strength that is a little epileptic. He stands so far above all his contemporaries, and so incomparably excels them in richness, breadth, variety, and moral earnestness, that we almost feel as if he had a sort of right to fall oftener and more heavily than others; but this does not reconcile us to seeing him profit by the privilege so freely. We like to have, in our great men, something that is above question; we like to place an implicit faith in them, and see them always on the platform of their greatness; and this, unhappily, cannot be with Hugo. As Heine said long ago, his is a genius somewhat deformed; but, deformed as it is, we accept it gladly; we shall have the wisdom to see where his foot slips, but we shall have the justice also to recognise in him one of the greatest artists of our generation, and, in many ways, one of the greatest artists of time. If we look back, yet once, upon these five romances, we see blemishes such as we can lay to the charge of no other man in the number of the famous; but to what other man can we attribute such sweeping innovations, such a new and significant presentment of the life of man, such an amount, if we merely think of the amount, of equally consummate performance?
SOME ASPECTS OF ROBERT BURNS
To write with authority about another man, we must have fellow-feeling and some common ground of experience with our subject. We may praise or blame according as we find him related to us by the best or worst in ourselves; but it is only in virtue of some relationship that we can be his judges, even to condemn. Feelings which we share and understand enter for us into the tissue of the man’s character; those to which we are strangers in our own experience we are inclined to regard as blots, exceptions, inconsistencies, and excursions of the diabolic; we conceive them with repugnance, explain them with difficulty, and raise our hands to heaven in wonder when we find them in conjunction with talents that we respect or virtues that we admire. David, king of Israel, would pass a sounder judgment on a man than either Nathaniel or David Hume. Now, Principal Shairp’s recent volume, although I believe no one will read it without respect and interest, has this one capital defect—that there is imperfect sympathy between the author and the subject, between the critic and the personality under criticism. Hence an inorganic, if not an incoherent, presentation of both the poems and the man. Of Holy Willie’s Prayer, Principal Shairp remarks that “those who have loved most what was best in Burns’s poetry must have regretted that it was ever written.” To the Jolly Beggars, so far as my memory serves me, he refers but once; and then only to remark on the “strange, not to say painful,” circumstance that the same hand which wrote the Cotter’s Saturday Night should have stooped to write the Jolly Beggars. The Saturday Night may or may not be an admirable poem; but its significance is trebled, and the power and range of the poet first appears, when it is set beside the Jolly Beggars. To take a man’s work piecemeal, except with the design of elegant extracts, is the way to avoid, and not to perform, the critic’s duty. The same defect is displayed in the treatment of Burns as a man, which is broken, apologetical, and confused. The man here presented to us is not that Burns, teres atque rotundus—a burly figure in literature, as, from our present vantage of time, we have begun to see him. This, on the other hand, is Burns as he may have appeared to a contemporary clergyman, whom we shall conceive to have been a kind and indulgent but orderly and orthodox person, anxious to be pleased, but too often hurt and disappointed by the behaviour of his red-hot protégé, and solacing himself with the explanation that the poet was “the most inconsistent of men.” If you are so sensibly pained by the misconduct of your subject, and so paternally delighted with his virtues, you will always be an excellent gentleman, but a somewhat questionable biographer. Indeed, we can only be sorry and surprised that Principal Shairp should have chosen a theme so uncongenial. When we find a man writing on Burns, who likes neither Holy Willie, nor the Beggars, nor the Ordination, nothing is adequate to the situation but the old cry of Géronte: “Que diable allait-il faire dans cette galère?” And every merit we find in the book, which is sober and candid in a degree unusual with biographies of Burns, only leads us to regret more heartily that good work should be so greatly thrown away.
It is far from my intention to tell over again a story that has been so often told; but there are certainly some points in the character of Burns that will bear to be brought out, and some chapters in his life that demand a brief rehearsal. The unity of the man’s nature, for all its richness, has fallen somewhat out of sight in the pressure of new information and the apologetical ceremony of biographers. Mr. Carlyle made an inimitable bust of the poet’s head of gold; may I not be forgiven if my business should have more to do with the feet, which were of clay?
Youth.
Any view of Burns would be misleading which passed over in silence the influences of his home and his father. That father, William Burnes,