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Chapter 9


I have deliberately in this book mentioned only such facts in the life of Dickens as were, I will not say significant (for all facts must be significant, including the million facts that can never be mentioned by anybody), but such facts as illustrated my own immediate meaning. I have observed this method consistently and without shame because I think that we can hardly make too evident a chasm between books which profess to be statements of all the ascertainable facts, and books which (like this one) profess only to contain a particular opinion or a summary deducible from the facts. Books like Forster's exhaustive work and others exist, and are as accessible as St. Paul's Cathedral; we have them in common as we have the facts of the physical universe; and it seems highly desirable that the function of making an exhaustive catalogue and that of making an individual generalisation should not be confused. No catalogue, of course, can contain all the facts even of five minutes; every catalogue, however long and learned, must be not only a bold, but, one may say, an audacious selection. Bat if a great many facts are given, the reader gains a blurred belief that all the facts are being given. In a professedly personal judgment it is therefore clearer and more honest to give only a few illustrative facts, leaving the other obtainable facts to balance them. For thus it is made quite clear that the thing is a sketch, an affair of a few lines.

It is as well, however, to make at this point a pause sufficient to indicate the main course of the later life of the novelist. And it is best to begin with the man himself, as he appeared in those last days of popularity and public distinction. Many are still alive who remember him in his after-dinner speeches, his lectures, and his many public activities; as I am not one of these, I cannot correct my notions with that flash of the living features without which a description may be subtly and entirely wrong. Once a man is dead, if it be only yesterday, the new-comer must piece him together from descriptions really as much at random as if he were describing Csar or Henry II. Allowing, however, for this inevitable falsity, a figure vivid and a little fantastic, does walk across the stage of Forster's " Life."

Dickens was of a middle size and his vivacity and relative physical insignificance probably gave rather the impression of small size; certainly of the absence of bulk. In early life he wore, even for that epoch, extravagant clusters of brown hair, and in later years a brown moustache and a fringe of brown beard (cut like a sort of broad and bushy imperial) sufficiently individual in shape to give him a faint air as of a foreigner. His face had a peculiar tint or quality which is hard to describe even after one has contrived to imagine it. It was the quality which Mrs. Carlyle felt to be, as it were metallic, and compared to clear steel. It was, I think, a sort of pale glitter and animation, very much alive and yet with something deathly about it, like a corpse galvanised by a god. His face (if this was so) was curiously a counterpart of his character. For the essence of all Dickens's character was that it was at once tremulous and yet hard and sharp, just as the bright blade of a sword is tremulous and yet hard and sharp. He vibrated at every touch and yet he was indestructible; you could bend him, but you could not break him. Brown of hair and beard, somewhat pale of visage (especially in his later days of excitement and ill-health), he had quite exceptionally bright and active eyes that were always darting about like brilliant birds to pick up all the tiny things of which he made more, perhaps, than any novelist has done; for he was a sort of poetical Sherlock Holmes. The mouth behind the brown beard was large and mobile, like the mouth of an actor; indeed he was an actor, in many things too much of an actor. In his lectures, in later years, he could turn his strange face into any of the innumerable mad masks that were the faces of his grotesque characters. He could make his face fall suddenly into the blank inanity of Mrs. Raddle's servant, or swell, as if to twice its size, into the apoplectic energy of Mr. Serjeant Buzfuz. But the outline of his face itself, from his youth upwards, was cut quite delicate and decisive and in repose, and in its own keen way, may even have looked effeminate.

The dress of the comfortable classes during the later years of Dickens was, compared with ours, somewhat slipshod and somewhat gaudy. It was the time of loose pegtop trousers of an almost Turkish oddity, of large ties, of loose short jackets and of loose long whiskers. Yet even this expansive period, it must be confessed, considered Dickens a little too flashy or, as some put it, too Frenchified in his dress. Such a man would wear velvet coats and wild waistcoats that were like incredible sunsets; he would wear those old white hats of an unnecessary and startling whiteness. He did not mind being seen in sensational dressing-gowns; it is said he had his portrait painted in one of them. All this is not meritorious; neither is it particularly discreditable; it is a characteristic only, but an important one. He was an absolutely independent and entirely self-respecting man. But he had none of that old lusty, half-dignified English feeling upon which Thackeray was so sensitive; I mean the desire to be regarded as a private gentleman, which means at bottom the desire to be left alone. This again is not a merit; it is only one of the milder aspects of aristocracy. But meritorious or not, Dickens did not possess it. He had no objection to being stared at, if he were also admired. He did not exactly pose in the oriental manner of Disraeli; his instincts were too clean for that; but he did pose somewhat in the French manner, of some leaders like Mirabeau and Gambetta. Nor had he the dull desire to "get on" which makes men die contented as inarticulate Under-Secretaries of State. He did not desire success so much as fame, the old human glory, the applause and wonder of the people. Such he was as he walked down the street in his Frenchified clothes, probably with a slight swagger.

His private life consisted of one tragedy and ten thousand comedies. By one tragedy I mean one real and rending moral tragedy -- the failure of his marriage. He loved his children dearly, and more than one of them died; but in sorrows like these there is no violence and above all no shame. The end of life is not tragic like the end of love. And by the ten thousand comedies I mean the whole texture of his life, his letters, his conversation, which were one incessant carnival of insane and inspired improvisation So far as he could prevent it, he never permitted a day of his life to be ordinary. There was always some prank, some impetuous proposal, some practical joke, some sudden hospitality, some sudden disappearance. It is related of him (I give one anecdote out of a hundred) that in his last visit to America, when he was already reeling as it were under the blow that was to be mortal, he remarked quite casually to his companions that a row of painted cottages looked exactly like the painted shops in a pantomime. No sooner had the suggestion passed his lips than he leapt at the nearest doorway and in exact imitation of the clown in the harlequinade, beat conscientiously with his fist, not on the door (for that would have burst the canvas scenery of course), but on the side of the doorpost. Having done this he lay down ceremoniously across the doorstep for the owner to fall over him if he should come rushing out. He then got up gravely and went on his way. His whole life was full of such unexpected energies, precisely like those of the pantomime clown. Dickens had indeed a great and fundamental affinity with the landscape, or rather house-scape, of the harlequinade. He liked high houses, and sloping roofs, and deep areas. But he would have been really happy if some good fairy of the eternal pantomime had given him the power of flying off the roofs and pitching harmlessly down the height of the houses and bounding out of the areas like an indiarubber ball. The divine lunatic in "Nicholas Nickleby" comes nearest to his dream. I really think Dickens would rather have been that one of his characters than any of the others. With what excitement he would have struggled down the chimney. With what ecstatic energy he would have hurled the cucumbers over the garden wall.

His letters exhibit even more the same incessant creative force. His letters are as creative as any of his literary creation. His shortest postcard is often as good as his ablest novel; each one of them is spontaneous; each one of them is different. He varies even the form and shape of the letter as far as possible; now it is in absurd French; now it is from one of his characters; now it is an advertisement for himself as a stray dog. All of them are very funny; they are not only very funny, but they are quite as funny as his finished and published work. This is the ultimately amazing thing about Dickens; the amount there is of him. He wrote, at the very least, sixteen thick important books packed full of original creation. And if you had burnt them all he could have written sixteen more, as a man writes idle letters to his friend.

In connection with this exuberant part of his nature there is another thing to be noted, if we are to make a personal picture of him. Many modern people, chiefly women, have been heard to object to the Bacchic element in the books of Dickens, that celebration of social drinking as a supreme symbol of social living, which those books share with almost all the great literature of mankind, including the New Testament. Undoubtedly there is an abnormal amount of drinking in a page of Dickens, as there is an abnormal amount of fighting, say, in a page of Dumas. If you reckon up the beers and brandies of Mr. Bob Sawyer, with the care of an arithmetician and the deductions of a pathologist, they rise alarmingly like a rising tide at sea. Dickens did defend drink clamorously, praised it with passion, and described whole orgies of it with enormous gusto. Yet it is wonderfully typical of his prompt and impatient nature that he himself drank comparatively little. He was the type of man who could be so eager in praising the cup that he left the cup untasted. It was a part of his active and feverish temperament that he did not drink wine very much. But it was a part of his humane philosophy, of his religion, that he did drink wine. To healthy European philosophy wine is a symbol; to European religion it is a sacrament. Dickens approved it because it was a great human institution, one of the rites of civilisation, and this it certainly is. The teetotaller who stands outside it may have perfectly clear ethical reasons of his own, as a man may have who stands outside education or nationality, who refuses to go to a University or to serve in an Army. But he is neglecting one of the great social things that man has added to nature. The teetotaller has chosen a most unfortunate phrase for the drunkard when he says that the drunkard is making a beast of himself. The man who drinks ordinarily makes nothing but an ordinary man of himself. The man who drinks excessively makes a devil of himself. But nothing connected with a human and artistic thing like wine can bring one nearer to the brute life of nature. The only man who is, in the exact and literal sense of the words, making a beast of himself is the teetotaller.

The tone of Dickens towards religion, though like that of most of his contemporaries, philosophically disturbed and rather historically ignorant, had an element that was very characteristic of himself. He had all the prejudices of his time. He had, for instance, that dislike of defined dogmas, which really means a preference for unexamined dogmas. He had the usual vague notion that the whole of our human past was packed with nothing but insane Tories. He had, in a word, al the old Radical ignorances which went along with the old Radical acuteness and courage and public spirit. But this spirit tended, in almost all the others who held it, to a specific dislike of the Church of England; and a disposition to set the other sects against it, as truer types of inquiry, or of individualism. Dickens had a definite tenderness for the Church of England. He might have even called it a weakness for the Church of England, but he had it. Something in those placid services, something in that reticent and humane liturgy pleased him against all the tendencies of his time; pleased him in the best part of himself, his virile love of charity and peace. Once, in a puff of anger at the Church's political stupidity (which is indeed profound), he left it for a week or two and went to an Unitarian Chapel; in a week or two he came back. This curious and sentimental hold of the English Church upon him increased with years. In the book he was at work on when he died he describes the Minor Canon, humble, chivalrous, tender-hearted, answering with indignant simplicity the froth and platform righteousness of the sectarian philanthropist. He upholds Canon Crisparkle and satirises Mr. Honeythunder. Almost every one of the other Radicals, his friends, would have upheld Mr. Honeythunder and satirised Canon Crisparkle.

I have mentioned this matter for a special reason. It brings us back to that apparent contradiction or dualism in Dickens to which, in one connection or another, I have often adverted, and which, in one shape or another, constitutes the whole crux of his character. I mean the union of a general wildness approaching lunacy, with a sort of secret moderation almost amounting to mediocrity. Dickens was, more or less, the man I have described -- sensitive, theatrical, amazing, a bit of a dandy, a bit of a buffoon. Nor are such characteristics, whether weak or wild, entirely accidents or externals. He had some false theatrical tendencies integral in his nature. For instance, he had one most unfortunate habit, a habit that often put him in the wrong, even when he happened to be in the right. He had an incurable habit of explaining himself. This reduced his admirers to the mental condition of the authentic but hitherto uncelebrated little girl who said to her mother, "I think I should understand if only you wouldn't explain." Dickens always would explain. It was a part of that instinctive publicity of his which made him at once a splendid democrat and a little too much of an actor. He carried it to the craziest lengths. He actually printed, in Household Words, an apology for his own action in the matter of his marriage. That incident alone is enough to suggest that his external offers and proposals were sometimes like screams heard from Bedlam. Yet it remains true that he had in him a central part that was pleased only by the most decent and the most reposeful rites, by things of which the Anglican Prayer-book is very typical. It is certainly true that he was often extravagant. It is most certainly equally true that he detested and despised extravagance.

The best explanation can be found in his literary genius. His literary genius consisted in a contradictory capacity at once to entertain and to deride -- very ridiculous ideas. If he is a buffoon, he is laughing at buffoonery. His books were in some ways the wildest on the face of the world. Rabelais did not introduce into Paphlagonia or the Kingdom of the Coqcigrues satiric figures more frantic and misshapen than Dickens made to walk about the Strand and Lincoln's Inn. But for all that, you come, in the core of him, on a sudden quietude and good sense. Such, I think, was the core of Rabelais, such were all the far-stretching and violent satirists. This is a point essential to Dickens, though very little comprehended in our current tone of thought. Dickens was an immoderate jester, but a moderate thinker. He was an immoderate jester because he was a moderate thinker. What we moderns call the wildness of his imagination was actually created by what we moderns call the tameness of his thought. I mean that he felt the full insanity of all extreme tendencies, because he was himself so sane; he felt eccentricities, because he was in the centre. We are always, in these days, asking our violent prophets to write violent satires; but violent prophets can never possibly write violent satires. In order to write satire like that of Rabelais -- satire that juggles with the stars and kicks the world about like a football -- it is necessary to be one's self temperate, and even mild. A modern man like Nietzsche, a modern man like Gorky, a modern man like d'Annunzio, could not possibly write real and riotous satire. They are themselves too much on the borderlands. They could not be a success as caricaturists, for they are already a great success as caricatures.

I have mentioned his religious preference merely as an instance of this interior moderation. To say, as some have done, that he attacked Nonconformity is quite a false way of putting it. It is clean across the whole trend of the man and his time to suppose that he could have felt bitterness against any theological body as a theological body; but anything like religious extravagance, whether Protestant or Catholic, moved him to an extravagance of satire. And he flung himself into the drunken energy of Stiggins, he piled up to the stars the "verbose flights of stairs" of Mr. Chadband, exactly because his own conception of religion was the quiet and impersonal Morning Prayer. It is typical of him that he had a peculiar hatred for speeches at the grave-side.

An even clearer case of what I mean can be found in his political attitude. He seemed to some an almost anarchic satirist. He made equal fun of the system which reformers made war on, and of the instruments on which reformers relied. He made no secret of his feeling that the average English premier was an accidental ass. In two superb sentences he summed up and swept away the whole British constitution: "England, for the last week, has been in an awful state. Lord Coodle would go out, Sir Thomas Doodle wouldn't come in, and there being no people in England to speak of except Coodle and Doodle, the country has been without a government." He lumped all cabinets and all government offices together, and made the same game of them all. He created his most staggering humbugs, his most adorable and incredible idiots, and set them in the highest thrones of our national system. To many moderate and progressive people, such a satirist seemed to be insulting heaven and earth, ready to wreck society for some mad alternative, prepared to pull down St. Paul's, and on its ruins erect a gory guillotine. Yet as a matter of fact, this apparent wildness of his came from his being, if anything, a very moderate politician. It came, not at all from fanaticism, but from a rather rational detachment. He had the sense to see that the British Constitution was not democracy, but the British Constitution. It was an artificial system -- like any other, good in some ways, bad in others. His satire of it sounded wild to those that worshipped it; but his satire of it arose not from his having any wild enthusiasm against it, but simply from his not having, like every one else, a wild enthusiasm for it. Alone, as far as I know, among all the great Englishmen of that age, he realised the thing that Frenchmen and Irishmen understand. I mean the fact that popular government is one thing, and representative government another. He realised that representative government has many minor disadvantages, one of them being that it is never representative. He speaks of his "hope to have made every man in England feel something of the contempt for the House of Commons that I have." He says also these two things, both of which are wonderfully penetrating as coming from a good Radical in 1855, for they contain a perfect statement of the peril in which we now stand, and which may, if it please God, sting us into avoiding the long vista at the end of which one sees so closely the dignity and the decay of Venice --

"I am hourly strengthened," he says, "in my old belief, that our political aristocracy and our tuft-hunting are the death of England. In all this business I don't see a gleam of hope. As to the popular spirit, it has come to be so entirely separated from the Parliament and the Government, and so perfectly apathetic about them both, that I seriously think it a most portentous sign." And he says also this: "I really am serious in thinking -- and I have given as painful consideration to the subject as a man with children to live and suffer after him can possibly give it -- that representative government is become altogether a failure with us, that the English gentilities and subserviences render the people more unfit for it, and the whole thing has broken down since the great seventeenth-century time, and has no hope in it."

These are the words of a wise and perhaps melancholy man, but certainly not of an unduly excited one. It is worth noting, for instance, how much more directly Dickens goes to the point than Carlyle did, who noted many of the same evils. But Carlyle fancied that our modern English government was wordy and long-winded because it was democratic government. Dickens saw, what is certainly the fact, that it is wordy and long-winded because it is aristocratic government, the two most pleasant aristocratic qualities being a love of literature and an unconsciousness of time. But all this amounts to the same conclusion of the matter. Frantic figures like Stiggins and Chadband were created out of the quietude of his religious preference. Wild creations like the Barnacles and the Bounderbys were produced in a kind of ecstasy of the ordinary, of the obvious in political justice. His monsters were made out of his level and his moderation, as the old monsters were made out of the level sea.

Such was the man of genius we must try to imagine; violently emotional, yet with a good judgment; pugnacious, but only when he thought himself oppressed; prone to think himself oppressed, yet not cynical about human motives. He was a man remarkably hard to understand or to reanimate. He almost always had reasons for his action; his error was that he always expounded them. Sometimes his nerve snapped; and then he was mad. Unless it did so he was quite unusually sane.

Such a rough sketch at least must suffice us in order to summarise his later years. Those years were occupied, of course, in two main additions to his previous activities. The first was the series of public readings and lectures which he now began to give systematically. The second was his successive editorship of Household Words and of All the Year Round. He was of a type that enjoys every new function and opportunity. He had been so many things in his life, a reporter, an actor, a conjuror, a poet. As he had enjoyed them all, so he enjoyed being a lecturer, and enjoyed being an editor. It is certain that his audiences (who sometimes stacked themselves so thick that they lay flat on the platform all round him) enjoyed his being a lecturer. It is not so certain that the sub-editors enjoyed his being an editor. But in both connections the main matter of importance is the effect on the permanent work of Dickens himself. The readings were important for this reason, that they fixed, as if by some public and pontifical pronouncement, what was Dickens's interpretation of Dickens's work. Such a knowledge is mere tradition, but it is very forcible. My own family has handed on to me, and I shall probably hand on to the next generation, a definite memory of how Dickens made his face suddenly like the face of an idiot in impersonating Mrs. Raddle's servant, Betsy. This does serve one of the permanent purposes of tradition; it does make it a little more difficult for any ingenious person to prove that Betsy was meant to be a brilliant satire on the over-cultivation of the intellect.

As for his relation to his two magazines, it is chiefly important, first for the admirable things that he wrote m the magazines himself (one cannot forbear to mention the inimitable monologue of the waiter in "Somebody's Luggage"), and secondly for the fact that in his capacity of editor he made one valuable discovery. He discovered Wilkie Collins. Wilkie Collins was the one man of unmistakable genius who has a certain affinity with Dickens; an affinity in this respect, that they both combine in a curious way a modern and cockney and even commonplace opinion about things with a huge elemental sympathy with strange oracles and spirits and old night. There were no two men in Mid-Victorian England, with their top-hats and umbrellas, more typical of its rationality and dull reform; and there were no two men who could touch them at a ghost-story. No two men would have more contempt for superstitions; and no two men could so create the superstitious thrill. Indeed, our modern mystics make a mistake when they wear long hair or loose ties to attract the spirits. The elves and the old gods when they revisit the earth really go straight for a dull top-hat. For it means simplicity, which the gods love.

Meanwhile his books, appearing from time to time, while as brilliant as ever, bore witness to that increasing tendency to a more careful and responsible treatment which we have remarked in the transition which culminated in "Bleak House." His next important book, "Hard Times," strikes an almost unexpected note of severity. The characters are indeed exaggerated but they are bitterly and deliberately exaggerated; they are not exaggerated with the old unconscious high spirits of Nicholas Nickleby or Martin Chuzzlewit. Dickens exaggerates Bounderby because he really hates him. He exaggerated Pecksniff because he really loved him. "Hard Times" is not one of the greatest books of Dickens; but it is perhaps in a sense one of his greatest monuments. It stamps and records the reality of Dickens's emotion on a great many things that were then considered unphilosophical grumblings, but which since have swelled into the immense phenomena of the socialist philosophy. To call Dickens a Socialist is a wild exaggeration; but the truth and peculiarity of his position might be expressed thus: that even when everybody thought that Liberalism meant individualism he was emphatically a Liberal and emphatically not an individualist. Or the truth might be better still stated in this manner: that he saw that there was a secret thing, called humanity, to which both extreme socialism and extreme individualism were profoundly and inexpressibly indifferent, and that this permanent and presiding humanity was the thing he happened to understand; he knew that individualism is nothing and non-individualism is nothing but the keeping of the commandment of man. He felt, as a novelist should, that the question is too much discussed as to whether a man is in favour of this or that scientific philosophy; that there is another question, whether the scientific philosophy is in favour of the man. That is why such books as "Hard Times" will remain always a part of the power and tradition of Dickens. He saw that economic systems are not things like the stars, but things like the lamp-posts, manifestations of the human mind, and things to be judged by the human heart.

Thenceforward until the end his books grow consistently graver, and as it were, more responsible; he improves as an artist if not always as a creator. "Little Dorrit" (published in 1857) is at once in some ways so much more subtle and in every way so much more sad than the rest of his work that it bores Dickensians and especially pleases George Gissing. It is the only one of the Dickens tales which could please Gissing, not only by its genius, but also by its atmosphere. There is something a little modern and a little sad, something also out of tune with the main trend of Dickens's moral feeling, about the description of the character of Dorrit as actually and finally weakened by his wasting experiences, as not lifting any cry above the conquered years. It is but a faint fleck of shadow. But the illimitable white light of human hopefulness, of which I spoke at the beginning, is ebbing away, the work of the revolution is growing weaker everywhere; and the night of necessitarianism cometh when no man can work. For the first time in a book by Dickens perhaps we really do feel that the hero is forty-five. Clennam is certainly very much older than Mr. Pickwick.

This was indeed only a fugitive grey cloud; he went on to breezier operations. But whatever they were, they still had the note of the later days. They' have a more cautious craftsmanship; they have a more mellow and a more mixed human sentiment. Shadows fell upon his page from the other and sadder figures out of the Victorian decline. A good instance of this is his next book, "The Tale of Two Cities" (1859). In dignity and eloquence it almost stands alone among the books by Dickens. But it also stands alone among his books in this respect, that it is not entirely by Dickens. It owes its inspiration avowedly to the passionate and cloudy pages of Carlyle's "French Revolution." And there is something quite essentially inconsistent between Carlyle's disturbed and half-sceptical transcendentalism and the original school and spirit to which Dickens belonged, the lucid and laughing decisiveness of the old convinced and contented Radicalism. Hence the genius of Dickens cannot save him, just as the great genius of Carlyle could not save him from making a picture of the French Revolution, which was delicately and yet deeply erroneous. Both tend too much to represent it as a mere elemental outbreak of hunger or vengeance; they do not see enough that it was a war for intellectual principles, even for intellectual platitudes. We, the modern English, cannot easily understand the French Revolution, because we cannot easily understand the idea of bloody battle for pure common sense; we cannot understand common sense in arms and conquering. In modern England common sense appears to mean putting up with existing conditions. For us a practical politician really means a man who can be thoroughly trusted to do nothing at all; that is where his practicality comes in. The French feeling -- the feeling at the back of the Revolution -- was that the more sensible a man was, the more you must look out for slaughter.

In all the imitators of Carlyle, including Dickens, there is an obscure sentiment that the thing for which the Frenchmen died must have been something new and queer, a paradox, a strange idolatry. But when such blood ran in the streets, it was for the sake of a truism; when those cities were shaken to their foundations, they were shaken to their foundations by a truism.

I have mentioned this historical matter because it illustrates these later and more mingled influences which at once improve and as it were perplex the later work of Dickens. For Dickens had in his original mental composition capacities for understanding this cheery and sensible element in the French Revolution far better than Carlyle. The French Revolution was, among other things, French, and, so far as that goes, could never have a precise counterpart in so jolly and autochthonous an Englishman as Charles Dickens. But there was a great deal of the actual and unbroken tradition of the Revolution itself in his early radical indictments; in his denunciation of the Fleet Prison there was a great deal of the capture of the Bastille. There was, above all, a certain reasonable impatience which was the essence of the old Republican, and which is quite unknown to the Revolutionist in modern Europe. The old Radical did not feel exactly that he was "in revolt"; he felt if anything that a number of idiotic institutions had revolted against reason and against him. Dickens, I say, had the revolutionary idea, though an English form of it, by clear and conscious inheritance; Carlyle had to rediscover the Revolution by a violence of genius and vision. If Dickens, then, took from Carlyle (as he said he did) his image of the Revolution, it does certainly mean that he had forgotten something of his own youth and come under the more complex influences of the end of the nineteenth century. His old hilarious and sentimental view of human nature seems for a moment dimmed in "Little Dorrit." His old political simplicity has been slightly disturbed by Carlyle.

I repeat that this graver note is varied, but it remains a graver note. We see it struck, I think, with particular and remarkable success in "Great Expectations" (1860-61). This fine story is told with a consistency and quietude of individuality which is rare in Dickens. But so far had he travelled along the road of a heavier reality, that he even intended to give the tale an unhappy ending, making Pip lose Estella for ever; and he was only dissuaded from it by the robust romanticism of Bulwer Lytton. But the best part of the tale -- the account of the vacillations of the hero between the humble life to which he owes everything, and the gorgeous life from which he expects something, touches a very true and somewhat tragic part of morals; for the great paradox of morality (the paradox to which only the religions have given an adequate expression) is that the very vilest kind of fault is exactly the most easy kind. We read in books and ballads about the wild fellow who might kill a man or smoke opium, but who would never stoop to lying or cowardice or to "anything mean." But for actual human beings opium and slaughter have only occasional charm; the permanent human temptation is the temptation to be mean. The one standing probability is the probability of becoming a cowardly hypocrite. The circle of the traitors is the lowest of the abyss, and it is also the easiest to fall into. That is one of the ringing realities of the Bible, that it does not make its great men commit grand sins; it makes its great men (such as David and St. Peter) commit small sins and behave like sneaks.

Dickens has dealt with this easy descent of desertion, this silent treason, with remarkable accuracy in the account of the indecisions of Pip. It contains a good suggestion of that weak romance which is the root of all snobbishness: that the mystery which belongs to patrician life excites us more than the open, even the indecent virtues of the humble. Pip is keener about Miss Havisham, who may mean well by him, than about Joe Gargery, who evidently does. All this is very strong and wholesome; but it is still a little stern. "Our Mutual Friend," 1864, brings us back a little into his merrier and more normal manner; some of the satire, such as that upon Veneering's election, is in the best of his old style, so airy and fanciful, yet hitting so suddenly and so hard. But even here we find the fuller and more serious treatment of psychology; notably in the two facts that he creates a really human villain, Bradley Headstone, and also one whom we might call a really human hero, Eugene, if it were not that he is much too human to be called a hero at all. It has been said (invariably by cads) that Dickens never described a gentleman; it is like saying that he never described a zebra. A gentleman is a very rare animal among human creatures, and to people like Dickens, interested in all humanity, not a supremely important one. But in Eugene Wrayburne he does, whether consciously or not, turn that accusation with a vengeance. For he not only describes a gentleman but describes the inner weakness and peril that belong to a gentleman, the devil that is always rending the entrails of an idle and agreeable man. In Eugene's purposeless pursuit of Lizzie Hexam, in his yet more purposeless torturing of Bradley Headstone, the author has marvellously realised that singular empty obstinacy that drives the whims and pleasures of a leisured class. He sees that there is nothing that such a man more stubbornly adheres to, than the thing that he does not particularly want to do. We are still in serious psychology.

His last book represents yet another new departure, dividing him from the chaotic Dickens of days long before. His last book is not merely an attempt to improve his power of construction in a story: it is an attempt to rely entirely on that power of construction. It not only has a plot, it is a plot. "The Mystery of Edwin Drood," 1870, was in such a sense, perhaps the most ambitious book that Dickens ever attempted. It is, as every one knows, a detective story, and certainly a very successful one, as is attested by the tumult of discussion as to its proper solution. In this, quite apart from its unfinished state, it stands, I think, alone among the author's works. Elsewhere, if he introduced a mystery, he seldom took the trouble to make it very mysterious. "Bleak House" is finished, but if it were only half finished I think anyone would guess that Lady Dedlock and Nemo had sinned in the past. "Edwin Drood" is not finished; for in the very middle of it Dickens died.

He had altogether overstrained himself in a last lecturing tour in America. He was a man in whom any serious malady would naturally make very rapid strides; for he had the temper of an irrational invalid. I have said before that there was in his curious character something that was feminine. Certainly there was nothing more entirely feminine than this, that he worked because he was tired. Fatigue bred in him a false and feverish industry, and his case increased, like the case of a man who drinks to cure the effects of drink. He died in 1870 and the whole nation mourned him as no public man has ever been mourned; for prime ministers and princes were private persons compared with Dickens. He had been a great popular king, like a king of some more primal age whom his people could come and see, giving judgment under an oak tree. He had in essence held great audiences of millions, and made proclamations to more than one of the nations of the earth. His obvious omnipresence in every part of public life was like the omnipresence of the sovereign. His secret omnipresence in every house and hut of private life was more like the omnipresence of a deity. Compared with that popular leadership all the fusses of the last forty years are diversions in idleness. Compared with such a case as his it may be said that we play with our politicians, and manage to endure our authors. We shall never have again such a popularity until we have again a people.

He left behind him this almost sombre fragment, "The Mystery of Edwin Drood." As one turns it over the tragic element of its truncation mingles somewhat with an element of tragedy in the thing itself; the passionate and predestined Landless, or the half maniacal Jasper carving devils out of his own heart. The workmanship of it is very fine; the right hand has not only not lost, but is still gaining its cunning. But as we turn the now enigmatic pages the thought creeps into us again which I have suggested earlier, and which is never far off the mind of a true lover of Dickens. Had he lost or gained by the growth of technique and probability in his later work? His later characters were more like men; but were not his earlier characters more like immortals? He has become able to perform a social scene so that it is possible at any rate; but where is that Dickens who once performed the impossible? Where is that young poet who created such majors and architects as Nature will never dare to create? Dickens learnt to describe daily life as Thackeray and Jane Austen could describe it; but Thackeray could not have thought such a thought as Crummles; and it is painful to think of Miss Austen attempting to imagine Mantalini. After all, we feel there are many able novelists; but there is only one Dickens, and whither has he fled?

He was alive to the end. And in this last dark and secretive story of Edwin Drood he makes one splendid and staggering appearance, like a magician saying farewell to mankind. In the centre of this otherwise reasonable and rather melancholy book, this grey story of a good clergyman and the quiet Cloisterham Towers, Dickens has calmly inserted one entirely delightful and entirely insane passage. I mean the frantic and inconceivable epitaph of Mrs. Sapsea, that which describes her as "the reverential wife" of Thomas Sapsea, speaks of her consistency in "looking up to him," and ends with the words, spaced out so admirably on the tombstone, "Stranger pause. And ask thyself this question, Canst thou do likewise? If not, with a blush retire." Not the wildest tale in Pickwick contains such an impossibility as that; Dickens dare scarcely have introduced it, even as one of Jingle's lies. In no human churchyard will you find that invaluable tombstone; indeed, you could scarcely find it in any world where there are churchyards. You could scarcely have such immortal folly as that in a world where there is also death. Mr. Sapsea is one of the golden things stored up for us in a better world.

Yes, there were many other Dickenses: a clever Dickens, an industrious Dickens, a public-spirited Dickens; but this was the great one. This last outbreak of insane humour reminds us wherein lay his power and his supremacy. The praise of such beatific buffoonery should be the final praise, the ultimate word in his honour. The wild epitaph of Mrs. Sapsea should be the serious epitaph of Dickens.

Gilbert Keith Chesterton

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