[Footnote 10: The Way of all Flesh. By Samuel Butler, 11th impression of 2nd edition. (Fifield.)]
Yet, apart from the general argument, there are particular reasons why the praise of The Way of all Flesh should be circumspect8. Samuel Butler knew extraordinarily9 well what he was about. His novel was written intermittently10 between 1872 and 1884 when he abandoned it. In the twenty remaining years of his life he did nothing to it, and we have Mr Streatfeild's word for it that 'he professed11 himself dissatisfied with it as a whole, and always intended to rewrite, or at any rate, to revise it.' We could have deduced as much from his refusal to publish the book. The certainty of commercial failure never deterred12 Butler from publication; he was in the happy situation of being able to publish at his own expense a book of whose merit he was himself satisfied. His only reason for abandoning The Way of all Flesh was his own dissatisfaction with it. His instruction that it should be published in its present form after his death proves nothing against his own estimate. Butler knew, at least as well as we, that the good things in his book were legion. He did not wish the world or his own reputation to lose the benefit of them.
But there are differences between a novel which contains innumerable good things and a great novel. The most important is that a great novel does not contain innumerable good things. You may not pick out the plums, because the pudding falls to pieces if you do. In The Way of all Flesh, however, a compère is always present whose business it is to say good things. His perpetual flow of asides is pleasant because the asides are piquant13 and, in their way, to the point. Butler's mind, being a good mind, had a predilection14 for the object, and his detestation of the rotunder platitudes15 of a Greek chorus, if nothing else, had taught him that a corner-man should have something to say on the subject in hand. His arguments are designed to assist his narrative16; moreover, they are sympathetic to the modern mind. An enlightened hedonism is about all that is left to us, and Butler's hatred17 of humbug18 is, though a little more placid19, like our own. We share his ethical20 likes and dislikes. As an audience we are ready to laugh at his asides, and, on the first night at least, to laugh at them even when they interrupt the play.
But our liking21 for the theses cannot alter the fact that The Way of all Flesh is a roman à thèses. Not that there is anything wrong with the roman à thèses, if the theses emerge from the narrative without its having to be obviously doctored. Nor does it matter very much that a compère should be present all the while, provided that he does not take upon himself to replace the demonstration22 the narrative must afford, by arguments outside it. But what happens in The Way of all Flesh? We may leave aside the minor23 thesis of heredity, for it emerges, gently enough, from the story; besides, we are not quite sure what it is. We have no doubt, on the other hand, about the major thesis; it is blazoned24 on the title page, with its sub-malicious quotation25 from St Paul to the Romans. 'We know that all things work together for good to them that love God.' The necessary gloss26 on this text is given in Chapter LXVIII, where Ernest, after his arrest, is thus described:—
'He had nothing more to lose; money, friends, character, all were gone for a very long time, if not for ever; but there was something else also that had taken its flight along with these. I mean the fear of that which man could do unto him. Cantabit vacuus. Who could hurt him more than he had been hurt already? Let him but be able to earn his bread, and he knew of nothing which he dared not venture if it would make the world a happier place for those who were young and lovable. Herein he found so much comfort that he almost wished he had lost his reputation even more completely—for he saw that it was like a man's life which may be found of them that lose it and lost of them that would find it. He should not have had the courage to give up all for Christ's sake, but now Christ had mercifully taken all, and lo! it seemed as though all were found.
'As the days went slowly by he came to see that Christianity and the denial of Christianity after all met as much as any other extremes do; it was a fight about names—not about things; practically the Church of Rome, the Church of England, and the freethinker have the same ideal standard and meet in the gentleman; for he is the most perfect saint who is the most perfect gentleman….'
With this help the text and the thesis can be translated: 'All experience does a gentleman good.' It is the kind of thing we should like very much to believe; as an article of faith it was held with passion and vehemence27 by Dostoevsky, though the connotation of the word 'gentleman' was for him very different from the connotation it had for Butler. (Butler's gentleman, it should be said in passing, was very much the ideal of a period, and not at all quod semper, quod ubique; a very Victorian anti-Victorianism.) Dostoevsky worked his thesis out with a ruthless devotion to realistic probability. He emptied the cornucopia28 of misery29 upon his heroes and drove them to suicide one after another; and then had the audacity30 to challenge the world to say that they were not better, more human, and more lovable for the disaster in which they were inevitably31 overwhelmed. And, though it is hard to say 'Yes' to his challenge, it is harder still to say 'No.'
In the case of Ernest Pontifex, however, we do not care to respond to the challenge at all. The experiment is faked and proves nothing. It is mere32 humbug to declare that a man has been thrown into the waters of life to sink or swim, when there is an anxious but cool-headed friend on the bank with a £70,000 life-belt to throw after him the moment his head goes under. That is neither danger nor experience. Even if Ernest Pontifex knew nothing of the future awaiting him (as we are assured he did not) it makes no difference. We know he cannot sink; he is a lay figure with a pneumatic body. Whether he became a lay figure for Butler also we cannot say; we can merely register the fact that the book breaks down after Ernest's misadventure with Miss Maitland, a deplorably unsubstantial episode to be the crisis of a piece of writing so firm in texture33 and solid in values as the preceding chapters. Ernest as a man has an intense non-existence.
After all, as far as the positive side of The Way of all Flesh' is concerned, Butler's eggs are all in one basket. If the adult Ernest does not materialise, the book hangs in empty air. Whatever it may be instead it is not a great novel, nor even a good one. So much established, we may begin to collect the good things. Christina is the best of them. She is, by any standard, a remarkable34 creation. Butler was 'all round' Christina. Both by analysis and synthesis she is wholly his. He can produce her in either way. She lives as flesh and blood and has not a little of our affection; she is also constructed by definition, 'If it were not too awful a thing to say of anybody, she meant well'—the whole phrase gives exactly Christina's stature35. Alethea Pontifex is really a bluff36; but the bluff succeeds, largely because, having experience of Christina, we dare not call it. Mrs Jupp is triumphantly37 complete; there are even moments when she seems as great as Mrs Quickly. The novels that contain three such women (or two if we reckon the uncertain Alethea, who is really only a vehicle for Butler's very best sayings, as cancelled by the non-existent Ellen) can be counted, we suppose, on our ten fingers.
Of the men, Theobald is well worked out (in both senses of the word). But we know little of what went on inside him. We can fill out Christina with her inimitable day-dreams; Theobald remains38 something of a skeleton, whereas we have no difficulty at all with Dr Skinner, of Roughborough. We have a sense of him in retirement39 steadily40 filling the shelves with volumes of Skinner, and we know how it was done. When he reappears we assume the continuity of his existence without demur41. The glimpse of George Pontifex is also satisfying; after the christening party we know him for a solid reality. Pryer was half-created when his name was chosen. Butler did the rest in a single paragraph which contains a perfect delineation42 of 'the Oxford43 manner' twenty years before it had become a disease known to ordinary diagnosis44. The curious may find this towards the beginning of Chapter LI. But Ernest, upon whom so much depends, is a phantom—a dream-child waiting the incarnation which Butler refused him for twenty years. Was it laziness, was it a felt incapacity? We do not know; but in the case of a novelist it is our duty to believe the worst. The particularity of our attitude to Butler appears in the fact that we are disappointed, not with him, but with Ernest. We are even angry with that young man. If it had not been for him, we believe, The Way of all Flesh might have appeared in 1882; it might have short-circuited Robert Elsmere.
[JUNE, 1919.
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1 apprehension | |
n.理解,领悟;逮捕,拘捕;忧虑 | |
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2 brutal | |
adj.残忍的,野蛮的,不讲理的 | |
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3 isolated | |
adj.与世隔绝的 | |
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4 sufficiently | |
adv.足够地,充分地 | |
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5 blemishes | |
n.(身体的)瘢点( blemish的名词复数 );伤疤;瑕疵;污点 | |
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6 knack | |
n.诀窍,做事情的灵巧的,便利的方法 | |
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7 diminution | |
n.减少;变小 | |
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8 circumspect | |
adj.慎重的,谨慎的 | |
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9 extraordinarily | |
adv.格外地;极端地 | |
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10 intermittently | |
adv.间歇地;断断续续 | |
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11 professed | |
公开声称的,伪称的,已立誓信教的 | |
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12 deterred | |
v.阻止,制止( deter的过去式和过去分词 ) | |
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13 piquant | |
adj.辛辣的,开胃的,令人兴奋的 | |
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14 predilection | |
n.偏好 | |
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15 platitudes | |
n.平常的话,老生常谈,陈词滥调( platitude的名词复数 );滥套子 | |
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16 narrative | |
n.叙述,故事;adj.叙事的,故事体的 | |
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17 hatred | |
n.憎恶,憎恨,仇恨 | |
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18 humbug | |
n.花招,谎话,欺骗 | |
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19 placid | |
adj.安静的,平和的 | |
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20 ethical | |
adj.伦理的,道德的,合乎道德的 | |
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21 liking | |
n.爱好;嗜好;喜欢 | |
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22 demonstration | |
n.表明,示范,论证,示威 | |
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23 minor | |
adj.较小(少)的,较次要的;n.辅修学科;vi.辅修 | |
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24 blazoned | |
v.广布( blazon的过去式和过去分词 );宣布;夸示;装饰 | |
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25 quotation | |
n.引文,引语,语录;报价,牌价,行情 | |
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26 gloss | |
n.光泽,光滑;虚饰;注释;vt.加光泽于;掩饰 | |
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27 vehemence | |
n.热切;激烈;愤怒 | |
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28 cornucopia | |
n.象征丰收的羊角 | |
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29 misery | |
n.痛苦,苦恼,苦难;悲惨的境遇,贫苦 | |
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30 audacity | |
n.大胆,卤莽,无礼 | |
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31 inevitably | |
adv.不可避免地;必然发生地 | |
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32 mere | |
adj.纯粹的;仅仅,只不过 | |
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33 texture | |
n.(织物)质地;(材料)构造;结构;肌理 | |
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34 remarkable | |
adj.显著的,异常的,非凡的,值得注意的 | |
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35 stature | |
n.(高度)水平,(高度)境界,身高,身材 | |
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36 bluff | |
v.虚张声势,用假象骗人;n.虚张声势,欺骗 | |
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37 triumphantly | |
ad.得意洋洋地;得胜地;成功地 | |
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38 remains | |
n.剩余物,残留物;遗体,遗迹 | |
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39 retirement | |
n.退休,退职 | |
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40 steadily | |
adv.稳定地;不变地;持续地 | |
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41 demur | |
v.表示异议,反对 | |
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42 delineation | |
n.记述;描写 | |
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43 Oxford | |
n.牛津(英国城市) | |
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44 diagnosis | |
n.诊断,诊断结果,调查分析,判断 | |
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