Appreciations and Criticisms of the Works of Charles Dickens, G. K. Chesterton [top 100 novels .TXT] 📗

dignity. Dickens has described perfectly how ill-armed it is against the coarse humour of real humanity—the real humanity which Dickens loved, but which idealists and philanthropists do not love, the humanity of cabmen and costermongers and men singing in a third-class carriage; the humanity of Trabb’s boy. In describing Pip’s weakness Dickens is as true and as delicate as Thackeray. But Thackeray might have been easily as true and as delicate as Dickens. This quick and quiet eye for the tremors of mankind is a thing which Dickens possessed, but which others possessed also. George Eliot or Thackeray could have described the weakness of Pip. Exactly what George Eliot and Thackeray could not have described was the vigour of Trabb’s boy. There would have been admirable humour and observation in their accounts of that intolerable urchin. Thackeray would have given us little light touches of Trabb’s boy, absolutely true to the quality and colour of the humour, just as in his novels of the eighteenth century, the glimpses of Steele or Bolingbroke or Doctor Johnson are exactly and perfectly true to the colour and quality of their humour. George Eliot in her earlier books would have given us shrewd authentic scraps of the real dialect of Trabb’s boy, just as she gave us shrewd and authentic scraps of the real talk in a Midland country town. In her later books she would have given us highly rationalistic explanations of Trabb’s boy; which we should not have read. But exactly what they could never have given, and exactly what Dickens does give, is the bounce of Trabb’s boy. It is the real unconquerable rush and energy in a character which was the supreme and quite indescribable greatness of Dickens. He conquered by rushes; he attacked in masses; he carried things at the spear point in a charge of spears; he was the Rupert of Fiction. The thing about any figure of Dickens, about Sam Weller or Dick Swiveller, or Micawber, or Bagstock, or Trabb’s boy,—the thing about each one of these persons is that he cannot be exhausted. A Dickens character hits you first on the nose and then in the waistcoat, and then in the eye and then in the waistcoat again, with the blinding rapidity of some battering engine. The scene in which Trabb’s boy continually overtakes Pip in order to reel and stagger as at a first encounter is a thing quite within the real competence of such a character; it might have been suggested by Thackeray, or George Eliot, or any realist. But the point with Dickens is that there is a rush in the boy’s rushings; the writer and the reader rush with him. They start with him, they stare with him, they stagger with him, they share an inexpressible vitality in the air which emanates from this violent and capering satirist. Trabb’s boy is among other things a boy; he has a physical rapture in hurling himself like a boomerang and in bouncing to the sky like a ball. It is just exactly in describing this quality that Dickens is Dickens and that no one else comes near him. No one feels in his bones that Felix Holt was strong as he feels in his bones that little Quilp was strong. No one can feel that even Rawdon Crawley’s splendid smack across the face of Lord Steyne is quite so living and life-giving as the “kick after kick” which old Mr. Weller dealt the dancing and quivering Stiggins as he drove him towards the trough. This quality, whether expressed intellectually or physically, is the profoundly popular and eternal quality in Dickens; it is the thing that no one else could do. This quality is the quality which has always given its continuous power and poetry to the common people everywhere. It is life; it is the joy of life felt by those who have nothing else but life. It is the thing that all aristocrats have always hated and dreaded in the people. And it is the thing which poor Pip really hates and dreads in Trabb’s boy.

A great man of letters or any great artist is symbolic without knowing it. The things he describes are types because they are truths. Shakespeare may, or may not, have ever put it to himself that Richard the Second was a philosophical symbol; but all good criticism must necessarily see him so. It may be a reasonable question whether the artist should be allegorical. There can be no doubt among sane men that the critic should be allegorical. Spenser may have lost by being less realistic than Fielding. But any good criticism of Tom Jones must be as mystical as the Faery Queen. Hence it is unavoidable in speaking of a fine book like Great Expectations that we should give even to its unpretentious and realistic figures a certain massive mysticism. Pip is Pip, but he is also the well-meaning snob. And this is even more true of those two great figures in the tale which stand for the English democracy. For, indeed, the first and last word upon the English democracy is said in Joe Gargery and Trabb’s boy. The actual English populace, as distinct from the French populace or the Scotch or Irish populace, may be said to lie between those two types. The first is the poor man who does not assert himself at all, and the second is the poor man who asserts himself entirely with the weapon of sarcasm. The only way in which the English now ever rise in revolution is under the symbol and leadership of Trabb’s boy. What pikes and shillelahs were to the Irish populace, what guns and barricades were to the French populace, that chaff is to the English populace. It is their weapon, the use of which they really understand. It is the one way in which they can make a rich man feel uncomfortable, and they use it very justifiably for all it is worth. If they do not cut off the heads of tyrants at least they sometimes do their best to make the tyrants lose their heads. The gutter boys of the great towns carry the art of personal criticism to so rich and delicate a degree that some well-dressed persons when they walk past a file of them feel as if they were walking past a row of omniscient critics or judges with a power of life and death. Here and there only is some ordinary human custom, some natural human pleasure suppressed in deference to the fastidiousness of the rich. But all the rich tremble before the fastidiousness of the poor.

Of the other type of democracy it is far more difficult to speak. It is always hard to speak of good things or good people, for in satisfying the soul they take away a certain spur to speech. Dickens was often called a sentimentalist. In one sense he sometimes was a sentimentalist. But if sentimentalism be held to mean something artificial or theatrical, then in the core and reality of his character Dickens was the very reverse of a sentimentalist. He seriously and definitely loved goodness. To see sincerity and charity satisfied him like a meal. What some critics call his love of sweet stuff is really his love of plain beef and bread. Sometimes one is tempted to wish that in the long Dickens dinner the sweet courses could be left out; but this does not make the whole banquet other than a banquet singularly solid and simple. The critics complain of the sweet things, but not because they are so strong as to like simple things. They complain of the sweet things because they are so sophisticated as to like sour things; their tongues are tainted with the bitterness of absinthe. Yet because of the very simplicity of Dickens’s moral tastes it is impossible to speak adequately of them; and Joe Gargery must stand as he stands in the book, a thing too obvious to be understood. But this may be said of him in one of his minor aspects, that he stands for a certain long-suffering in the English poor, a certain weary patience and politeness which almost breaks the heart. One cannot help wondering whether that great mass of silent virtue will ever achieve anything on this earth.

OUR MUTUAL FRIEND

Our Mutual Friend marks a happy return to the earlier manner of Dickens at the end of Dickens’s life. One might call it a sort of Indian summer of his farce. Those who most truly love Dickens love the earlier Dickens; and any return to his farce must be welcomed, like a young man come back from the dead. In this book indeed he does not merely return to his farce; he returns in a manner to his vulgarity. It is the old democratic and even uneducated Dickens who is writing here. The very title is illiterate. Any priggish pupil teacher could tell Dickens that there is no such phrase in English as “our mutual friend.” Any one could tell Dickens that “our mutual friend” means “our reciprocal friend,” and that “our reciprocal friend” means nothing. If he had only had all the solemn advantages of academic learning (the absence of which in him was lamented by the Quarterly Review), he would have known better. He would have known that the correct phrase for a man known to two people is “our common friend.” But if one calls one’s friend a common friend, even that phrase is open to misunderstanding.

I dwell with a gloomy pleasure on this mistake in the very title of the book because I, for one, am not pleased to see Dickens gradually absorbed by modern culture and good manners. Dickens, by class and genius, belonged to the kind of people who do talk about a “mutual friend”; and for that class there is a very great deal to be said. These two things can at least be said—that this class does understand the meaning of the word “friend” and the meaning of the word “mutual.” I know that for some long time before he had been slowly and subtly sucked into the whirlpool of the fashionable views of later England. I know that in Bleak House he treats the aristocracy far more tenderly than he treats them in David Copperfield. I know that in A Tale of Two Cities, having come under the influence of Carlyle, he treats revolution as strange and weird, whereas under the influence of Cobbett he would have treated it as obvious and reasonable. I know that in The Mystery of Edwin Drood he not only praised the Minor Canon of Cloisterham at the expense of the dissenting demagogue, Honeythunder; I know that he even took the last and most disastrous step in the modern English reaction. While blaming the old Cloisterham monks (who were democratic), he praised the old-world peace that they had left behind them—an old-world peace which is simply one of the last amusements of aristocracy. The modern rich feel quite at home with the dead monks. They would have felt anything but comfortable with the live ones. I know, in short, how the simple democracy of Dickens was gradually dimmed by the decay and reaction of the middle of the nineteenth century. I know that he fell into some of the bad habits of aristocratic sentimentalism. I know that he used the word “gentleman” as meaning good man. But all this only adds to the unholy joy with which I realise that the very title of one of his best books was a vulgarism. It is pleasant to contemplate this last unconscious knock in the eye for the gentility with which Dickens was half impressed. Dickens is the old self-made man; you may take him or leave him.