The Author's Craft by Arnold Bennett (books for 9th graders txt) 📕

who are sentimentally supposed to be able to judge individuals at the first glance: women, children, and dogs. By virtue of a mystic gift with which rumour credits them, they are never mistaken. It is merely not true. Women are constantly quite wrong in the estimates based on their "feminine instinct"; they sometimes even admit it; and the matrimonial courts prove it _passim_. Children are more often wrong than women. And as for dogs, it is notorious that they are for ever being taken in by plausible scoundrels; the perspective of dogs is grotesque. Not seldom have I grimly watched the gradual disillusion of deceived dogs. Nevertheless, the sentimental legend of the infallibility of women, children, and dogs, will persist in Anglo-Saxon countries.


III


One is curious about one's fellow-creatures: therefore one watches them. And generally the more intelligent one is, the more curious one is, and the more one observes. The mere satisfaction of this curiosity is in itself a worthy end, and would alone justify the business of systematised observation. But the aim of observation may, and should, be expressed in terms more grandiose. Human curiosity counts among the highest social virtues (as indifference counts among the basest defects), because it leads to the disclosure of the causes of character and temperament and thereby to a better understanding of the springs of human conduct. Observation is not practised directly with this high end in view (save by prigs and other futile souls); nevertheless it is a moral act and must inevitably promote kindliness--whether we like it or not. It also sharpens the sense of beauty. An ugly deed--such as a deed of cruelty--takes on artistic beauty when its origin and hence its fitness in the general scheme begin to be comprehended. In the perspective of history we can derive an aesthetic pleasure from the tranquil scrutiny of all kinds of conduct--as well, for example, of a Renaissance Pope as of a Savonarola. Observation endows our day and our street with the romantic charm of history, and stimulates charity--not the charity which signs cheques, but the more precious charity which puts itself to the trouble of understanding. The one condition is that the observer must never lose sight of the fact that what he is trying to see is life, is the woman next door, is the man in the train--and not a concourse of abstractions. To appreciate all this is the first inspiring preliminary to sound observation.


IV


The second preliminary is to realise that all physical phenomena are interrelated, that there is nothing which does not bear on everything else. The whole spectacular and sensual show--what the eye sees, the ear hears, the nose scents, the tongue tastes and the skin touches--is a cause or an effect of human conduct. Naught can be ruled out as negligible, as not forming part of the equation. Hence he who would beyond all others see life for himself--I naturally mean the novelist and playwright--ought to embrace all phenomena in his curiosity. Being finite, he cannot. Of course he cannot! But he can, by obtaining a broad notion of the whole, determine with some accuracy the position and relative importance of the particular series of phenomena to which his instinct draws him. If he does not thus envisage the immense background of his special interests, he will lose the most precious feeling for interplay and proportion without which all specialism becomes distorted and positively darkened.

Now, the main factor in life on this planet is the planet itself. Any logically conceived survey of existence must begin with geographical and climatic phenomena. This is surely obvious. If you say that you are not interested in meteorology or the configurations of the earth, I say that you deceive yourself. You are. For an east wind may upset your liver and cause you to insult your wife. Beyond question the most important fact about, for example, Great Britain is that it is an island. We sail amid the Hebrides, and then talk of the fine qualities and the distressing limitations of those islanders; it ought to occur to us English that we are talking of ourselves in little. In moments of journalistic vainglory we are apt to refer to the "sturdy island race," meaning us. But that we are insular in the full significance of the horrid word is certain. Why not? A genuine observation of the supreme phenomenon that Great Britain is surrounded by water--an effort to keep it always at the back of the consciousness--will help to explain all the minor phenomena of British existence. Geographical knowledge is the mother of discernment, for the varying physical characteristics of the earth are the sole direct terrestrial influence determining the evolution of original vital energy.

All other influences are secondary, and have been effects of character and temperament before becoming causes. Perhaps the greatest of them are roads and architecture. Nothing could be more English than English roads, or more French than French roads. Enter England from France, let us say through the gate of Folkestone, and the architectural illustration which greets you (if you can look and see) is absolutely dramatic in its spectacular force. You say that there is no architecture in Folkestone. But Folkestone, like other towns, is just as full of architecture as a wood is full of trees. As the train winds on its causeway over the sloping town you perceive below you thousands of squat little homes, neat, tended, respectable, comfortable, prim, at once unostentatious and conceited. Each a separate, clearly-defined entity! Each saying to the others: "Don't look over my wall, and I won't look over yours!" Each with a ferocious jealousy bent on guarding its own individuality! Each a stronghold--an island! And all careless of the general effect, but making a very impressive general effect. The English race is below you. Your own son is below you insisting on the inviolability of his own den of a bedroom! ... And contrast all that with the immense communistic and splendid facades of a French town, and work out the implications. If you really intend to see life you cannot afford to be blind to such thrilling phenomena.

Yet an inexperienced, unguided curiosity would be capable of walking through a French street and through an English street, and noting chiefly that whereas English lamp-posts spring from the kerb, French lamp-posts cling to the side of the house! Not that that detail is not worth noting. It is--in its place. French lamp-posts are part of what we call the "interesting character" of a French street. We say of a French street that it is "full of character." As if an English street was not! Such is blindness--to be cured by travel and the exercise of the logical faculty, most properly termed common sense. If one is struck by the magnificence of the great towns of the Continent, one should ratiocinate, and conclude that a major characteristic of the great towns of England is their shabby and higgledy-piggledy slovenliness. It is so. But there are people who have lived fifty years in Manchester, Leeds, Hull and Hanley without noticing it. The English idiosyncrasy is in that awful external slovenliness too, causing it, and being caused by it. Every street is a mirror, an illustration, an exposition, an explanation, of the human beings who live in it. Nothing in it is to be neglected. Everything in it is valuable, if the perspective is maintained. Nevertheless, in the narrow individualistic novels of English literature--and in some of the best--you will find a domestic organism described as though it existed in a vacuum, or in the Sahara, or between Heaven and earth; as though it reacted on nothing and was reacted on by nothing; and as though it could be adequately rendered without reference to anything exterior to itself. How can such novels satisfy a reader who has acquired or wants to acquire the faculty of seeing life?


V


The net result of the interplay of instincts and influences which determine the existence of a community is shown in the general expression on the faces of the people. This is an index which cannot lie and cannot be gainsaid. It is fairly easy, and extremely interesting, to decipher. It is so open, shameless, and universal, that not to look at it is impossible. Yet the majority of persons fail to see it. We hear of inquirers standing on London Bridge and counting the number of motor-buses, foot-passengers, lorries, and white horses that pass over the bridge in an hour. But we never hear of anybody counting the number of faces happy or unhappy, honest or rascally, shrewd or ingenuous, kind or cruel, that pass over the bridge. Perhaps the public may be surprised to hear that the general expression on the faces of Londoners of all ranks varies from the sad to the morose; and that their general mien is one of haste and gloomy preoccupation. Such a staring fact is paramount in sociological evidence. And the observer of it would be justified in summoning Heaven, the legislature, the county council, the churches, and the ruling classes, and saying to them: "Glance at these faces, and don't boast too much about what you have accomplished. The climate and the industrial system have so far triumphed over you all."


VI


When we come to the observing of the individual--to which all human observing does finally come if there is any right reason in it--the aforesaid general considerations ought to be ever present in the hinterland of the consciousness, aiding and influencing, perhaps vaguely, perhaps almost imperceptibly, the formation of judgments. If they do nothing else, they will at any rate accustom the observer to the highly important idea of the correlation of all phenomena. Especially in England a haphazard particularity is the chief vitiating element in the operations of the mind.

In estimating the individual we are apt not only to forget his environment, but--really strange!--to ignore much of the evidence visible in the individual himself. The inexperienced and ardent observer, will, for example, be astonishingly blind to everything in an individual except his face. Telling himself that the face must be the reflection of the soul, and that every thought and emotion leaves inevitably its mark there, he will concentrate on the face, singling it out as a phenomenon apart and self-complete. Were he a god and infallible, he could no doubt learn the whole truth from the face. But he is bound to fall into errors, and by limiting the field of vision he minimises the opportunity for correction. The face is, after all, quite a small part of the individual's physical organism. An Englishman will look at a woman's face and say she is a beautiful woman or a plain woman. But a woman may have a plain face, and yet by her form be entitled to be called beautiful, and (perhaps) _vice versa_. It is true that the face is the reflexion of the soul. It is equally true that the carriage and gestures are the reflection of the soul. Had one eyes, the tying of a bootlace is the reflection of the soul. One piece of evidence can be used to correct every other piece of evidence. A refined face may be refuted by clumsy finger-ends; the eyes may contradict the voice; the gait may nullify the smile. None of the phenomena which every individual carelessly and brazenly displays in every motor-bus terrorising the streets of London is meaningless or negligible.

Again, in observing we are generally guilty of that particularity which results from sluggishness of the imagination. We may see the phenomenon at the moment of looking at it, but we particularise in that moment, making no effort to conceive what the phenomenon is likely to be at other moments.

For example, a male human creature