Books and Culture by Hamilton Wright Mabie (lightweight ebook reader .TXT) 📖

of fiction. Two figures appear and reappear in the mythology of every poetic people,--the hero and the wanderer; the man who achieves and the man who experiences; the man who masters life by superiority of soul or body, and the man who masters it by completeness of knowledge. It is interesting and pathetic to find how universally these two figures held the attention and stirred the hearts of primitive men; how infinitely varied are their tasks, their perils, and their vicissitudes. They wear so many guises, they bear so many names, they travel so far and compass so much experience that it is impossible, in any interpretation of mythology, to escape the conviction that they were the dominant types in the thought of the myth-makers. And these earliest story-makers were not idle dreamers, entertaining themselves by endless manufacture of imaginary incidents, conditions, and persons. They were, on the contrary, the observers, the students, the scientists of their period; their endeavour was not to create a fiction, but to explain the world and themselves. Their observation was imperfect, and they made ludicrous mistakes of fact because they lacked both knowledge and training; but they made free use of the creative faculty, and there is, consequently, a good deal more truth in their daring guesses than in many of those provisional explanations of nature and ourselves which have been based too exclusively on scrutiny of the obvious fact, and indifference to the fact, which is not less a fact because it is elusive.

The myth-makers endeavoured to explain the world, but that was only one-half of their endeavour; they attempted also to explain themselves. They discovered the striking analogies between certain natural phenomena or processes and the phenomena and processes of their own nature; they discovered the tasks and wanderings of the sun, and they perceived the singular resemblance of these tasks and wanderings to the happenings of their own lives. So the hero and the wanderer became subjective as well as objective, and symbolised what was deepest and most universal in human nature and human experience, as well as what was most striking in the external world. When primitive men looked into their hearts and their experience, they found their deepest hopes, longings, and possibilities bound up and worked out in two careers,--the career of the hero and the career of the wanderer.

These two figures became the commanding types of all the nobler mythologies, because they symbolised what was best, deepest, and most real in human nature and life. They represent the possible reach and the occasional achievement of the human soul; they stand for that which is potential as well as for that which is actual in human experience. Few men achieve or experience on a great scale; but these few are typical, and are, therefore, transcendent in interest. The average commonplace man fills great space in contemporary history, as in the history of all times, and his character and career are well worth the closest study and the finest art of the writer; but the average man, who never achieves greatly, and to whom no striking or dramatic experience comes, has all the possibilities of action and suffering in his nature, and is profoundly interested in these more impressive aspects of life. Truth to fact is essential to all sound art, but absolute veracity involves the whole truth,--the truth of the exceptional as well as of the average experience; the truth of the imagination as well as of observation.

The hero and the wanderer are still, and always will be, the great human types; and they are, therefore, the types which will continue to dominate fiction; disappearing at times from the stage which they may have occupied too exclusively, but always reappearing in due season,--the hero in the novel of romance, the wanderer in the novel of adventure. These figures are as constant in fiction as they were in mythology; from the days of the earliest Greek and Oriental stories to these days of Stevenson and Barrie, they have never lost their hold on the imagination of the race. When the sense of reality was feeble, these figures became fantastic, and even ridiculous; but this false art was the product of an unregulated, not of an illegitimate, exercise of the imagination; and while "Don Quixote" destroyed the old romance of chivalry, it left the instinct which produced that romance untouched. As the sense of reality becomes more exacting and more general, the action of the imagination is more carefully regulated; but it is not diminished, either in volume or in potency. Men have not lost the power of individual action because society has become so highly developed, and the multiplication of the police has not materially reduced the tragic possibilities of life. There is more accurate and more extensive knowledge of environment than ever before in the history of the race, but temperament, impulse, and passion remain as powerful as they were in primitive men; and tragedy finds its materials in temperament, impulse, and passion, much more frequently than in objective conditions and circumstances.

The soul of man has passed through a great education, and has immensely profited by it; but its elemental qualities and forces remain unchanged. Two things men have always craved,--to come to close quarters with life, and to do something positive and substantial. Self-expression is the prime need of human nature; it must know, act, and suffer by virtue of its deepest instincts. The greater and richer that nature, the deeper will be its need of seeing life on many sides, of sharing in many kinds of experience, of contending with multiform difficulties. To drink deeply of the cup of life, at whatever cost, appears to be the insatiable desire of the most richly endowed men and women; and with such natures the impulse is to seek, not to shun, experience. And that which to the elect men and women of the race is necessary and possible is not only comprehensible to those who cannot possess it: it is powerfully and permanently attractive. There is a spell in it which the dullest mortal does not wholly escape.[1]

1. Reprinted in part, by permission, from the "Forum."


Chapter XXI.

Culture through Action.


It is an interesting fact that the four men who have been accepted as the greatest writers who have yet appeared, used either the epic or the dramatic form. It can hardly have been accidental that Homer and Dante gave their greatest work the epic form, and that Shakespeare and Goethe were in their most fortunate moments dramatists. There must have been some reason in the nature of things for this choice of two literary forms which, differing widely in other respects, have this in common, that they represent life in action. They are very largely objective; they portray events, conditions, and deeds which have passed beyond the stage of thought and have involved the thinker in the actual historical world of vital relationships and dramatic sequence. The lyric poet may sing, if it pleases him, like a bird in the recesses of a garden, far from the noise and dust of the highway and the clamour of men in the competitions of trade and work; but the epic or dramatic poet must find his theme and his inspiration in the stir and movement of men in social relations. He deals, not with the subjective, but with the objective man; with the man whose dreams are no longer visions of the imagination, but are becoming incorporate in some external order; whose passions are no longer seething within him, but are working themselves out in vital consequences; whose thought is no longer purely speculative, but has begun to give form and shape to laws, habits, or institutions. It is the revelation of the human spirit in action which we find in the epic and the drama; the inward life working itself out in material and social relations; the soul of the man becoming, so to speak, externalised.

The epic, as illustrated in the "Iliad" and "Odyssey," deals with a main or central movement in Greek tradition; a series of events which, by reason of their nature and prominence, imbedded themselves in the memory of the Greek race. These events are described in narrative form, with episodes, incidents, and dialogues, which break the long story and relax the strain of attention from time to time, without interrupting the progress of the narrative. There are heroes whose figures stand out in the long story with great distinctness, but we are interested much more in what they do than in what they are; for in the epic, character is subordinate to action. In the dramas of Shakespeare, on the other hand, while action is more constantly employed and is thrown into bolder relief, our deepest interest centres in the actors; the action is no longer the matter of first importance; it is significant mainly because it involves men and women not only in the chain of external consequences, but also in the order of spiritual sequences. We are deeply stirred by our perception of the intimate connection between the possibilities which lie sleeping in the individual life, and the tragic events which are set in motion when those possibilities are realised in action. In both epic and drama men are seen, not in their subjective moods, but in their objective struggles; not in the detachment of the life of speculation and imagination, but in vital association and relation with society in its order and institutions. With many differences, both of spirit and form, the epic and the drama are at one in portraying men in that ultimate and decisive stage which determines individual character and gives history its direction and significance.

And it is from men in action that much of the deepest truth concerning life and character has come; indeed, it is not until we pass out of the region of the speculative, the merely potential, that the word "character" takes on that tremendous meaning with which thousands of years of actual happenings have invested it. A purely ideal world--a world fashioned wholly apart from the realities which convey definite, concrete revelations of what is in us and in our world--would necessarily be an unmoral world. The relationships which bind men together and give human intercourse such depth and richness spring into being only when they are actually entered upon; they could never be understood or foreseen in a world of pure thought; nor would it be possible, in such a world, to realise that reaction of the deed upon the doer which creates character, nor that far-reaching influence of the deed upon society, and the sequence of events which so often issues in tragedy and from which history derives its immense interest and meaning. A world which stopped short of realisation in action would not only lose the fathomless dramatic interest which inheres in human life, but it would part with all those moral implications of the integrity and persistence of the individual soul, its moral quality and its moral responsibility, which make man something different from the dust which whirls about him on the highway, or the stone over which he stumbles. This is precisely the character of those speculative systems which deny the reality of action and substitute the idea for the deed; such a world does more than suffocate the individual soul; it destroys the very meaning of life by robbing it of moral order and meaning. The end of such a conception of the universe is necessarily annihilation, and its mood is necessarily despair.

"How can a man come to know himself?" asked Goethe. "Never by thinking, but by doing." Now, this knowledge of self in the large sense is precisely the knowledge which ripens and clarifies us, which gives us sanity, repose, and power. To know what is in humanity and what life