The English Novel and the Principle of its Development. Sidney Lanier
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purify the air in one place, while Zola, in another, applies the very same means to defiling the whole earth and slandering all humanity under the sacred names of "naturalism," of "science," of "physiology." Now I need not waste time in descanting before this audience upon the spread of the novel among all classes of modern readers: while I have been writing this, a well-considered paper on "Fiction in our Public Libraries," has appeared in the current International Review, which, among many suggestive statements, declares that out of pretty nearly five millions (4,872,595) of volumes circulated in five years by the Boston Public Library, nearly four millions (3,824,938), that is about four-fifths, were classed as "Juveniles and Fiction;" and merely mentioning the strength which these figures gain when considered along with the fact that they represent the reading of a people supposed to be more "solid" in literary matter than any other in the country—if we inquire into the proportion at Baltimore, I fancy I have only to hold up this copy of James's The American, which I borrowed the other day from the Mercantile Library, and which I think I may say, after considerable rummaging about the books of that institution, certainly bears more marks of "circulation" than any solid book in it. In short, as a people, the novel is educating us. Thus we cannot take any final or secure solace in the discipline and system of our schools and universities until we have also learned to regulate this fascinating universal teacher which has taken such hold upon all minds, from the gravest scholar down to the boot-black shivering on the windy street corner over his dime-novel,—this educator whose principles are fastening themselves upon your boy's mind, so that long after he has forgotten his amo and his tupto, they will be controlling his relations to his fellow-man, and determining his happiness for life.
But we can take no really effective action upon this matter until we understand precisely what the novel is and means; and it is, therefore, with the additional pleasure of stimulating you to systematize and extend your views upon a living issue which demands your opinion, that I now invite you to enter with me, without further preliminary, upon a series of studies in which it is proposed, first, to inquire what is that special relation of the novel to the modern man, by virtue of which it has become a paramount literary form; and, secondly, to illustrate this abstract inquiry, when completed, by some concrete readings in the greatest of modern English novelists.
In the course of this inquiry I shall be called on to bring before you some of the very largest conceptions of which the mind is capable; and inasmuch as several of the minor demonstrations will begin somewhat remotely from the Novel, it will save me many details which would be otherwise necessary, if I indicate in a dozen words the four special lines of development along one or other of which I shall be always travelling.
My first line will concern itself with the enormous growth in the personality of man which our time reveals when compared, for instance, with the time of Æschylus.
I shall insist with the utmost reverence that between every human being and every other human being exists a radical, unaccountable, inevitable difference from birth; this sacred Difference between man and man, by virtue of which I am I, and you are you; this marvellous separation which we express by the terms "personal identity," "self-hood," "me,"—it is the unfolding of this, I shall insist, which since the time of Æschylus (say) has wrought all those stupendous changes in the relation of man to God, to physical nature, and to his fellow, which have culminated in the modern cultus. I can best bring upon you the length and breadth of this idea of modern personality as I conceive it, by stating it in terms which have recently been made prominent and familiar by the discussion as to the evolution of genius; a phase of which appears in a very agreeable paper by Mr. John Fiske in a recent Atlantic Monthly on "Sociology and Hero Worship." Says Mr. Fiske, in a certain part of this article, "Every species of animals or plants consists of a great number of individuals which are nearly, but not exactly alike. Each individual varies slightly in one characteristic or another from a certain type which expresses the average among all the individuals of the species.... Now the moth with his proboscis twice as long as the average ... is what we call a spontaneous variation; and the Darwin or the Helmholtz is what we call a 'genius'; and the analogy between the two kinds of variation is obvious enough." He proceeds in another place: "We cannot tell why a given moth has a proboscis exactly an inch and a quarter in length, any more than we can tell why Shakspeare was a great dramatist," there being absolutely no precedent conditions by which the most ardent evolutionist could evolve William Shakspeare, for example, from old John Shakspeare and his wife. "The social philosopher must simply accept geniuses as data, just as Darwin accepts his spontaneous variations."
But now if we reflect upon this prodigious series of spontaneous variations which I have called the sacred difference between man and man,—this personality which every father and mother are astonished at anew every day, when out of six children they perceive that each one of the six, from the very earliest moment of activity, has shown his own distinct individuality, differing wholly from either parent; the child who most resembles the parent physically, often having a personality which crosses that of the parent at the sharpest angles; this radical, indestructible, universal personality which entitles every "me" to its privacy, which has in course of time made the Englishman's house his castle, which has developed the Rights of Man, the American Republic, the supreme prerogative of the woman to say whom she will love, what man she shall marry; this personality, so precious that not even the miserablest wretch with no other possession but his personality has ever been brought to say he would be willing to exchange it entire for that of the happiest being; this personality which has brought about that, whereas in the time of Æschylus the common man was simply a creation of the State, like a modern corporation with rights and powers strictly limited by the State's charter, now he is a genuine sovereign who makes the State, a king as to every minutest particle of his individuality so long as that kinghood does not cross the kinghood of his fellow,—when we reflect upon this awful spontaneous variation of personality, this "mystery in us which calls itself I" (as Thomas Carlyle has somewhere called it), which makes every man scientifically a human atom, yet an atom endowed above all other atoms with the power to choose its own mode of motion, its own combining equivalent,—when farther we reflect upon the relation of each human atom to each other human atom, and to the great Giver of personalities to these atoms,—how each is indissolubly bound to each, and to Him, and yet how each is discretely parted and impassably separated from each and from Him by a gulf which is simply no less deep than the width between the finite and the infinite,—when we reflect, finally, that it is this simple, indivisible, radical, indestructible, new force which each child brings into the world under the name of its self; which controls the whole life of that child, so that its path is always a resultant of its own individual force on the one hand, and of the force of its surrounding circumstances on the other,—we are bound to confess, it seems to me, that such spontaneous variations carry us upon a plane of mystery very far above those merely unessential variations of the offspring from the parental type in physique, and even above those rare abnormal variations which we call genius.
In meditating upon this matter, I found a short time ago a poem of Tennyson's floating about the newspapers, which so beautifully and reverently chants this very sense of personality, that I must read you a line or two from it. I have since observed that much fun has been made of this piece, and I have seen elaborate burlesques upon it. But I think such an attitude could be possible only to one who had not passed along this line of thought. At any rate the poem seemed to me a very noble and rapturous hymn to the great Personality above us, acknowledging the mystery of our own personalities as finitely dependent upon, and yet so infinitely divided from His Personality.
This poem is called De Profundis—Two Greetings, and is addressed to a new-born child. I have time to read only a line or two here and there; you will find the whole poem much more satisfactory. Please observe, however, the ample, comforting phrases and summaries with which Tennyson expresses the poetic idea of that personality which I have just tried to express from the point of view of science, of the evolutionist:
Out of the deep, my child, out of the deep,
When all that was to be in all that was
Whirl'd for a million æons thro' the vast
Waste dawn of multitudinous-eddying light—
Thro' all this changing world of changeless law.