She died a year or two later. She may have been too beautiful to live long. I have a thought that she may also have been too good.
For I saw her with the crowd about her: I saw led up and presented among others the man who was to be, for a few months, her husband: and then, as the men bowed, pencilling on their programmes, over their shoulders I saw her eyes travel to an awkward young naval cadet (Do you remember Crossjay in Meredith"s "The Egoist"? It was just such a boy) who sat abashed and glowering sulkily beside me on the far bench. Promptly with a laugh, she advanced, claimed him, and swept him off into the first waltz.
When it was over he came back, a trifle flushed, and I felicitated him; my remark (which I forget) being no doubt "just the sort of ba.n.a.lity, you know, one does come out with"--as maybe that the British Navy kept its old knack of cutting out. But he looked at me almost in tears and blurted, "It isn"t her beauty, sir. You saw? It"s--it"s--my G.o.d, it"s the _style_!"
Now you may think that a somewhat cheap, or at any rate inadequate, cry of the heart in my young seaman; as you may think it inadequate in me, and moreover a trifle capricious, to a.s.sure you (as I do) that the first and last secret of a good Style consists in thinking with the heart as well as with the head.
But let us philosophise a little. You have been told, I daresay often enough, that the business of writing demands _two_--the author and the reader. Add to this what is equally obvious, that the obligation of courtesy rests first with the author, who invites the seance, and commonly charges for it. What follows, but that in speaking or writing we have an obligation to put ourselves into the hearer"s or reader"s place?
It is _his_ comfort, _his_ convenience, we have to consult. To _express_ ourselves is a very small part of the business: very small and almost unimportant as compared with _impressing_ ourselves: the aim of the whole process being to persuade.
All reading demands an effort. The energy, the good-will which a reader brings to the book is, and must be, partly expended in the labour of reading, marking, learning, inwardly digesting what the author means. The more difficulties, then, we authors obtrude on him by obscure or careless writing, the more we blunt the edge of his attention: so that if only in our own interest--though I had rather keep it on the ground of courtesy--we should study to antic.i.p.ate his comfort.
But let me go a little deeper. You all know that a great part of Lessing"s argument in his "Laokoon", on the essentials of Literature as opposed to Pictorial Art or Sculpture, depends on this--that in Pictorial Art or in Sculpture the eye sees, the mind apprehends, the whole in a moment of time, with the correspondent disadvantage that this moment of time is fixed and stationary; whereas in writing, whether in prose or in verse, we can only produce our effect by a series of successive small impressions, dripping our meaning (so to speak) into the reader"s mind--with the correspondent advantage, in point of vivacity, that our picture keeps moving all the while. Now obviously this throws a greater strain on his patience whom we address. Man at the best is a narrow-mouthed bottle. Through the conduit of speech he can utter--as you, my hearers, can receive--only one word at a time. In writing (as my old friend Professor Minto used to say) you are as a commander filing out his battalion through a narrow gate that allows only one man at a time to pa.s.s; and your reader, as he receives the troops, has to re-form and reconstruct them. No matter how large or how involved the subject, it can be communicated only in that way. You see, then, what an obligation we owe to him of order and arrangement; and why, apart from felicities and curiosities of diction, the old rhetoricians laid such stress upon order and arrangement as duties we owe to those who honour us with their attention. "_La clarte,_" says a French writer, "_est la politesse._"
[Greek: Charisi kai sapheneia thue], recommends Lucian. Pay your sacrifice to the Graces, and to [Greek: sapheneia]--Clarity--first among the Graces.
What am I urging? "That Style in writing is much the same thing as good manners in other human intercourse?" Well, and why not? At all events we have reached a point where Buffon"s often-quoted saying that "Style is the man himself" touches and coincides with William of Wykeham"s old motto that "Manners makyth Man": and before you condemn my doctrine as inadequate listen to this from Coventry Patmore, still bearing in mind that a writer"s main object is to _impress_ his thought or vision upon his hearer.
"There is nothing comparable _for moral force_ to the charm of truly n.o.ble manners...."
I grant you, to be sure, that the claim to possess a Style must be conceded to many writers--Carlyle is one--who take no care to put listeners at their ease, but rely rather on native force of genius to shock and astound. Nor will I grudge them your admiration. But I do say that, as more and more you grow to value truth and the modest grace of truth, it is less and less to such writers that you will turn: and I say even more confidently that the qualities of Style we allow them are not the qualities we should seek as a norm, for they one and all offend against Art"s true maxim of avoiding excess.
And this brings me to the two great _paradoxes_ of Style. For the first (1),--although Style is so curiously personal and individual, and although men are so variously built that no two in the world carry away the same impressions from a show, there is always a norm somewhere; in literature and art, as in morality. Yes, even in man"s most terrific, most potent inventions--when, for example, in "Hamlet" or in "Lear"
Shakespeare seems to be breaking up the solid earth under our feet--there is always some point and standard of sanity--a Kent or an Horatio--to which all enormities and pa.s.sionate errors may be referred; to which the agitated mind of the spectator settles back as upon its centre of gravity, its pivot of repose.
(2) The second paradox, though it is equally true, you may find a little subtler. Yet it but applies to Art the simple truth of the Gospel, that he who would save his soul must first lose it. Though personality pervades Style and cannot be escaped, the first sin against Style as against good Manners is to obtrude or exploit personality. The very greatest work in Literature--the "Iliad," the "Odyssey," the "Purgatorio," "The Tempest," "Paradise Lost," the "Republic," "Don Quixote"--is all
Seraphically free From taint of personality.
And Flaubert, that gladiator among artists, held that, at its highest, literary art could be carried into pure science. "I believe," said he, "that great art is scientific and impersonal. You should by an intellectual effort transport yourself into characters, not draw _them_ into _yourself_. That at least is the method." On the other hand, says Goethe, "We should endeavour to use words that correspond as closely as possible with what we feel, see, think, imagine, experience, and reason.
It is an endeavour we cannot evade and must daily renew." I call Flaubert"s the better counsel, even though I have spent a part of this lecture in attempting to prove it impossible. It at least is n.o.ble, encouraging us to what is difficult. The shrewder Goethe encourages us to exploit ourselves to the top of our bent. I think Flaubert would have hit the mark if for "impersonal" he had subst.i.tuted "disinterested."
For--believe me, Gentlemen--so far as Handel stands above Chopin, as Velasquez above Greuze, even so far stand the great masculine objective writers above all who appeal to you by parade of personality or private sentiment.
Mention of these great masculine "objective" writers brings me to my last word: which is, "Steep yourselves in _them_: habitually bring all to the test of _them_: for while you cannot escape the fate of all style, which is to be personal, the more of catholic manhood you inherit from those great loins the more you will a.s.suredly beget."
This then is Style. As technically manifested in Literature it is the power to touch with ease, grace, precision, any note in the gamut of human thought or emotion.
But essentially it resembles good manners. It comes of endeavouring to understand others, of thinking for them rather than for yourself--of thinking, that is, with the heart as well as the head. It gives rather than receives; it is n.o.bly careless of thanks or applause, not being fed by these but rather sustained and continually refreshed by an inward loyalty to the best. Yet, like "character" it has its altar within; to that retires for counsel, from that fetches its illumination, to ray outwards. Cultivate, Gentlemen, that habit of withdrawing to be advised by the best. So, says Fenelon, "you will find yourself infinitely quieter, your words will be fewer and more effectual; and while you make less ado, what you do will be more profitable."
[Footnote 1: "An oration," says Quintilian, "may find room for almost any word saving a few indecent ones (_quae sunt parum verecunda_)." He adds that writers of the Old Comedy were often commended even for these: "but it is enough for us to mind our present business--_sed n.o.bis nostrum opus intueri sat est._"]