THE ART OF FICTION. Virginia Woolf

say, as being by nature or circumstances in a position where they can use their faculties to the full upon things that are of importance. They are not necessarily happy or successful, but there is a zest in their presence, an interest in their doings. They seem alive all over. This may be partly the result of circumstances—they have been born into surroundings that suit them—but much more is the result of some happy balance of qualities in themselves so that they see things not at an awkward angle, all askew; nor distorted through a mist; but four square, in proportion; they grasp something hard; when they come into action they cut real ice.

      A writer too has in the same way an attitude toward life, though it is a different life from the other. They too can stand at an uncomfortable angle; can be baffled, frustrated, unable to get at what they want as writers. This is true, for example, of the novels of George Gissing. Then, again, they can retire to the suburbs and lavish their interest upon pet dogs and duchesses—prettinesses, sentimentalities, snobberies, and this is true of some of our most highly successful novelists. But there are others who seem by nature or circumstances so placed that they can use their faculties freely upon important things. It is not that they write quickly or easily, or become at once successful or celebrated. One is rather trying to analyse a quality which is present in most of the great ages of literature and is most marked in the work of Elizabethan dramatists. They seem to have an attitude toward life, a position which allows them to move their limbs freely; a view which, though made up of all sorts of different things, falls into the right perspective for their purposes.

      In part, of course, this was the result of circumstances. The public appetite, not for books, but for the drama, the smallness of the towns, the distance which separated people, the ignorance in which even the educated then lived, all made it natural for the Elizabethan imagination to fill itself with lions and unicorns, dukes and duchesses, violence and mystery. This was reinforced by something which we cannot explain so simply, but which we can certainly feel. They had an attitude toward life which made them able to express themselves freely and fully. Shakespeare’s plays are not the work of a baffled and frustrated mind; they are the perfectly elastic envelope of his thought. Without a hitch he turns from philosophy to a drunken brawl; from love songs to an argument; from simply merriment to profound speculation. And it is true of all the Elizabethan dramatists that though they may bore us—and they do—they never make us feel that they are afraid or self-conscious, or that there is anything hindering, hampering, inhibiting the full current of their minds.

      Yet our first thought when we open a modern poetic play—and this applies to much modern poetry—is that the writer is not at his ease. He is afraid, he is forced, he is self-conscious. And with what good reason! we may exclaim, for which of us is perfectly at his ease with a man in a toga called Xenocrates, or with a woman in a blanket called Eudoxa? Yet for some reason the modern poetic play is always about Xenocrates and not about Mr. Robinson; it is about Thessaly and not about Charing Cross Road. When the Elizabethans laid their scenes in foreign parts and made their heroes and heroines princes and princesses they only shifted the scene from one side to the other of a very thin veil. It was a natural device which gave depth and distance to their figures. But the country remained English; and the Bohemian prince was the same person as the English noble. Our modern poetic playwrights, however, seem to seek the veil of the past and of distance for a different reason. They want not a veil that heightens but a curtain that conceals; they lay their scene in the past because they are afraid of the present. They are aware that if they tried to express the thoughts, the visions, the sympathies and antipathies which are actually turning and tumbling in their brains in this year of grace 1927 the poetic decencies would be violated; they could only stammer and stumble and perhaps have to sit down or to leave the room. The Elizabethans had an attitude which allowed them complete freedom; the modern playwright has either no attitude at all, or one so strained that it cramps his limbs and distorts his vision. He has therefore to take refuge with Xenocrates, who says nothing or only what blank verse can with decency say.

      But can we explain ourselves a little more fully? What has changed, what has happened, what has put the writer now at such an angle that he cannot pour his mind straight into the old channels of English poetry? Some sort of answer may be suggested by a walk through the streets of any large town. The long avenue of brick is cut up into boxes, each of which is inhabited by a different human being who has put locks on his doors and bolts on his windows to ensure some privacy, yet is linked to his fellows by wires which pass overhead, by waves of sound which pour through the roof and speak aloud to him of battles and murders and strikes and revolutions all over the world. And if we go in and talk to him we shall find that he is a wary, secretive, suspicious animal, extremely self-conscious, extremely careful not to give himself away. Indeed, there is nothing in modern life which forces him to do it. There is no violence in private life; we are polite, tolerant, agreeable, when we meet. War even is conducted by companies and communities rather than by individuals. Duelling is extinct. The marriage bond can stretch indefinitely without snapping. The ordinary person is calmer, smoother, more self-contained than he used to be.

      But again we should find if we took a walk with our friend that he is extremely alive to everything—to ugliness, sordidity, beauty, amusement. He follows every thought careless where it may lead him. He discusses openly what used never to be mentioned even privately. And this very freedom and curiosity are perhaps the cause of what appears to be his most marked characteristic—the strange way in which things that have no apparent connection are associated in his mind. Feelings which used to come single and separate do so no longer. Beauty is part ugliness; amusement part disgust; pleasure part pain. Emotions which used to enter the mind whole are now broken up on the threshold.

      For example: It is a spring night, the moon is up, the nightingale singing, the willows bending over the river. Yes, but at the same time a diseased old woman is picking over her greasy rags on a hideous iron bench. She and the spring enter his mind together; they blend but do not mix. The two emotions, so incongruously coupled, bite and kick at each other in unison. But the emotion which Keats felt when he heard the song of the nightingale is one and entire, though it passes from joy in beauty to sorrow at the unhappiness of human fate. He makes no contrast. In his poem sorrow is the shadow which accompanies beauty. In the modern mind beauty is accompanied not by its shadow but by its opposite. The modern poet talks of the nightingale who sings ‘jug jug to dirty ears’. There trips along by the side of our modern beauty some mocking spirit which sneers at beauty for being beautiful; which turns the looking-glass and shows us that the other side of her cheek is pitted and deformed. It is as if the modern mind, wishing always to verify its emotions, had lost the power of accepting anything simply for what it is. Undoubtedly this sceptical and testing spirit has led to a great freshening and quickening of soul. There is a candour, an honesty in modern writing which is salutary if not supremely delightful. Modern literature, which had grown a little sultry and scented with Oscar Wilde and Walter Pater, revived instantly from her nineteenth-century languor when Samuel Butler and Bernard Shaw began to burn their feathers and apply their salts to her nose. She awoke; she sat up; she sneezed. Naturally, the poets were frightened away.

      For of course poetry has always been overwhelmingly on the side of beauty. She has always insisted on certain rights, such as rhyme, metre, poetic diction. She has never been used for the common purpose of life. Prose has taken all the dirty work on to her own shoulders; has answered letters, paid bills, written articles, made speeches, served the needs of businessmen, shopkeepers, lawyers, soldiers, peasants.

      Poetry has remained aloof in the possession of her priests. She has perhaps paid the penalty for this seclusion by becoming a little stiff. Her presence with all her apparatus—her veils, her garlands, her memories, her associations—affects us the moment she speaks. Thus when we ask poetry to express this discord, this incongruity, this sneer, this contrast, this curiosity, the quick, queer emotions which are bred in small separate rooms, the wide, general ideas which civilization teaches, she cannot move quickly enough, simply enough, or broadly enough to do it. Her accent is too marked; her manner too emphatic. She gives us instead lovely lyric cries of passion; with a majestic sweep of her arm she bids us take refuge in the past; but she does not keep pace with the mind and fling herself subtly, quickly, passionately into its various sufferings and joys. Byron in Don Juan pointed the way; he showed how flexible an instrument poetry might become, but none has followed his example or put his tool to further