The modern gentleman, particularly the modern English gentleman, has become so central and important in these books, and through them in the whole of our current literature and our current mode of thought, that certain qualities of his, whether original or recent, essential or accidental, have altered the quality of our English comedy.
In particular, that stoical ideal, absurdly supposed to be the English ideal, has stiffened and chilled us. It is not the English ideal; but it is to some extent the aristocratic ideal;or it may be only the ideal of aristocracy in its autumn or decay.
The gentleman is a Stoic because he is a sort of savage, because he is filled with a great elemental fear that some stranger will speak to him. That is why a third-class carriage is a community, while a first-class carriage is a place of wild hermits.
But this matter, which is difficult, I may be permitted to approach in a more circuitous way.
The haunting element of ineffectualness which runs through so much of the witty and epigrammatic fiction fashionable during the last eight or ten years, which runs through such works of a real though varying ingenuity as "Dodo," or "Concerning Isabel Carnaby,"or even "Some Emotions and a Moral," may be expressed in various ways, but to most of us I think it will ultimately amount to the same thing.
This new frivolity is inadequate because there is in it no strong sense of an unuttered joy. The men and women who exchange the repartees may not only be hating each other, but hating even themselves.
Any one of them might be bankrupt that day, or sentenced to be shot the next. They are joking, not because they are merry, but because they are not; out of the emptiness of the heart the mouth speaketh.
Even when they talk pure nonsense it is a careful nonsense--a nonsense of which they are economical, or, to use the perfect expression of Mr. W. S. Gilbert in "Patience," it is such "precious nonsense."Even when they become light-headed they do not become light-hearted.
All those who have read anything of the rationalism of the moderns know that their Reason is a sad thing. But even their unreason is sad.
The causes of this incapacity are also not very difficult to indicate.
The chief of all, of course, is that miserable fear of being sentimental, which is the meanest of all the modern terrors--meaner even than the terror which produces hygiene. Everywhere the robust and uproarious humour has come from the men who were capable not merely of sentimentalism, but a very silly sentimentalism. There has been no humour so robust or uproarious as that of the sentimentalist Steele or the sentimentalist Sterne or the sentimentalist Dickens.
These creatures who wept like women were the creatures who laughed like men. It is true that the humour of Micawber is good literature and that the pathos of little Nell is bad. But the kind of man who had the courage to write so badly in the one case is the kind of man who would have the courage to write so well in the other.
The same unconsciousness, the same violent innocence, the same gigantesque scale of action which brought the Napoleon of Comedy his Jena brought him also his Moscow. And herein is especially shown the frigid and feeble limitations of our modern wits.
They make violent efforts, they make heroic and almost pathetic efforts, but they cannot really write badly. There are moments when we almost think that they are achieving the effect, but our hope shrivels to nothing the moment we compare their little failures with the enormous imbecilities of Byron or Shakespeare.
For a hearty laugh it is necessary to have touched the heart.
I do not know why touching the heart should always be connected only with the idea of touching it to compassion or a sense of distress.
The heart can be touched to joy and triumph; the heart can be touched to amusement. But all our comedians are tragic comedians.
These later fashionable writers are so pessimistic in bone and marrow that they never seem able to imagine the heart having any concern with mirth. When they speak of the heart, they always mean the pangs and disappointments of the emotional life.
When they say that a man's heart is in the right place, they mean, apparently, that it is in his boots. Our ethical societies understand fellowship, but they do not understand good fellowship.
Similarly, our wits understand talk, but not what Dr. Johnson called a good talk. In order to have, like Dr. Johnson, a good talk, it is emphatically necessary to be, like Dr. Johnson, a good man--to have friendship and honour and an abysmal tenderness.
Above all, it is necessary to be openly and indecently humane, to confess with fulness all the primary pities and fears of Adam.
Johnson was a clear-headed humorous man, and therefore he did not mind talking seriously about religion. Johnson was a brave man, one of the bravest that ever walked, and therefore he did not mind avowing to any one his consuming fear of death.
The idea that there is something English in the repression of one's feelings is one of those ideas which no Englishman ever heard of until England began to be governed exclusively by Scotchmen, Americans, and Jews. At the best, the idea is a generalization from the Duke of Wellington--who was an Irishman. At the worst, it is a part of that silly Teutonism which knows as little about England as it does about anthropology, but which is always talking about Vikings.
As a matter of fact, the Vikings did not repress their feelings in the least. They cried like babies and kissed each other like girls;in short, they acted in that respect like Achilles and all strong heroes the children of the gods. And though the English nationality has probably not much more to do with the Vikings than the French nationality or the Irish nationality, the English have certainly been the children of the Vikings in the matter of tears and kisses.
