Your ideal is not perhaps high, but it is plain and possible. You become enamoured of a life of change and movement and the open air, where the muscles shall be more exercised than the affections. When you have had your will of the forest, you may visit the whole round world. You may buckle on your knapsack and take the road on foot. You may bestride a good nag, and ride forth, with a pair of saddle-bags, into the enchanted East. You may cross the Black Forest, and see Germany widespread before you, like a map, dotted with old cities, walled and spired, that dream all day on their own reflections in the Rhine or Danube. You may pass the spinal cord of Europe and go down from Alpine glaciers to where Italy 165 extends her marble moles and glasses her marble palaces in the midland sea. You may sleep in flying trains or wayside taverns. You may be awakened at dawn by the scream of the express or the small pipe of the robin in the hedge. For you the rain should allay the dust of the beaten road; the wind dry your clothes upon you as you walked. Autumn should hang out russet pears and purple grapes along the lane; inn after inn proffer you their cups of raw wine; river by river receive your body in the sultry noon. Wherever you went warm valleys and high trees and pleasant villages should compass you about; and light fellowships should take you by the arm, and walk with you an hour upon your way. You may see from afar off what it will come to in the end — the weather-beaten red-nosed vagabond, consumed by a fever of the feet, cut off from all near touch of human sympathy, a waif, an Ishmael, and an outcast. And yet it will seem well — and yet, in the air of the forest, this will seem the best — to break all the network bound about your feet by birth and old companionship and loyal love, and bear your shovelful of phosphates to and fro, in town and country, until the hour of the great dissolvent.

  Or, perhaps, you will keep to the cover. For the forest is by itself, and forest life owns small kinship with life in the dismal land of labour. Men are so far sophisticated that they cannot take the world as it is given to them by the sight of their eyes. Not only what they see and hear, but what they know to be behind, enter into their notion of a place. If the sea, for instance, lie just across the hills, sea-thoughts will come to them at intervals, and the tenor of their dreams from time to time will suffer a sea-change. And so here, in this forest, a knowledge of its greatness is for much in the effect produced. You reckon up the miles that lie between you and intrusion. You may walk before you all day long, and not fear to touch the barrier of your Eden, or stumble out of fairyland into the land of gin and steam-hammers. And there is an old 166 tale enhances for the imagination the grandeur of the woods of France, and secures you in the thought of your seclusion. When Charles VI. hunted in the time of his wild boyhood near Senlis, there was captured an old stag, having a collar of bronze about his neck, and these words engraved on the collar: “Cæsar mini hoc donavit.” It is no wonder if the minds of men were moved at this occurrence and they stood aghast to find themselves thus touching hands with forgotten ages, and following an antiquity with hound and horn. And even for you, it is scarcely in an idle curiosity that you ponder how many centuries this stag had carried its free antlers through the wood, and how many summers and winters had shone and snowed on the imperial badge. If the extent of solemn wood could thus safeguard a tall stag from the hunter’s hounds and horses, might not you also play hide-and-seek, in these groves, with all the pangs and trepidations of man’s life, and elude Death, the mighty hunter, for more than the span of human years? Here, also, crash his arrows; here, in the farthest glade, sounds the gallop of the pale horse. But he does not hunt this cover with all his hounds, for the game is thin and small: and if you were but alert and wary, if you lodged ever in the deepest thickets, you too might live on into later generations and astonish men by your stalwart age and the trophies of an immemorial success.

  For the forest takes away from you all excuse to die. There is nothing here to cabin or thwart your free desires. Here all the impudences of the brawling world reach you no more. You may count your hours, like Endymion, by the strokes of the lone woodcutter, or by the progression of the lights and shadows and the sun wheeling his wide circuit through the naked heavens. Here shall you see no enemies but winter and rough weather. And if a pang comes to you at all, it will be a pang of healthful hunger. All the puling sorrows, all the carking repentance, all this talk of duty that is no duty, in the great peace, in the 167 pure daylight of these woods, fall away from you like a garment. And if perchance you come forth upon an eminence, where the wind blows upon you large and fresh, and the pines knock their long stems together, like an ungainly sort of puppets, and see far away over the plain a factory chimney defined against the pale horizon — it is for you, as for the staid and simple peasant when, with his plough, he upturns old arms and harness from the furrow of the glebe. Ay, sure enough, there was a battle there in the old times; and, sure enough, there is a world out yonder where men strive together with a noise of oaths and weeping and clamorous dispute. So much you apprehend by an athletic act of the imagination. A faint far-off rumour as of Merovingian wars; a legend as of some dead religion.

  “Deux poures varlez qui n’out nulz gages et qui gissoient la nuit avec les chiens.” See Champollion-Figeac’s “Louis et Charles d’Orléans,” i. 63, and for my lord’s English horn, ibid. 96.

  CRITICISMS

  I

  LORD LYTTON’S “FABLES IN SONG”

  It seems as if Lord Lytton, in this new book of his, had found the form most natural to his talent. In some ways, indeed, it may be held inferior to “Chronicles and Characters”; we look in vain for anything like the terrible intensity of the night-scene in “Irene,” or for any such passages of massive and memorable writing as appeared, here and there, in the earlier work, and made it not altogether unworthy of its model, Hugo’s “Legend of the Ages.” But it becomes evident, on the most hasty retrospect, that this earlier work was a step on the way towards the later. It seems as if the author had been feeling about for his definite medium, and was already, in the language of the child’s game, growing hot. There are many pieces in “Chronicles and Characters” that might be detached from their original setting, and embodied, as they stand, among the “Fables in Song.”

  For the term Fable is not very easy to define rigorously. In the most typical form some moral precept is set forth by means of a conception purely fantastic, and usually somewhat trivial into the bargain; there is something playful about it, that will not support a very exacting criticism, and the lesson must be apprehended by the fancy at half a hint. Such is the great mass of the old stories of wise animals or foolish men that have amused 172 our childhood. But we should expect the fable, in company with other and more important literary forms, to be more and more loosely, or at least largely, comprehended as time went on, and so to degenerate in conception from this original type. That depended for much of its piquancy on the very fact that it was fantastic: the point of the thing lay in a sort of humorous inappropriateness; and it is natural enough that pleasantry of this description should become less common, as men learn to suspect some serious analogy underneath. Thus a comical story of an ape touches us quite differently after the proposition of Mr. Darwin’s theory. Moreover, there lay, perhaps, at the bottom of this primitive sort of fable, a humanity, a tenderness of rough truths; so that at the end of some story, in which vice or folly had met with its destined punishment, the fabulist might be able to assure his auditors, as we have often to assure tearful children on the like occasions, that they may dry their eyes, for none of it was true.

  But this benefit of fiction becomes lost with more sophisticated hearers and authors: a man is no longer the dupe of his own artifice, and cannot deal playfully with truths that are a matter of bitter concern to him in his life. And hence, in the progressive centralisation of modern thought, we should expect the old form of fable to fall gradually into desuetude, and be gradually succeeded by another, which is a fable in all points except that it is not altogether fabulous. And this new form, such as we should expect, and such as we do indeed find, still presents the essential character of brevity; as in any other fable also, there is, underlying and animating the brief action, a moral idea; and as in any other fable, the object is to bring this home to the reader through the intellect rather than through the feelings; so that, without being very deeply moved or interested by the characters of the piece, we should recognise vividly the hinges on which the little plot revolves. But the fabulist now seeks analogies where 173 before he merely sought humorous situations. There will be now a logical nexus between the moral expressed and the machinery employed to express it. The machinery, in fact, as this change is developed, becomes less and less fabulous. We find ourselves in presence of quite a serious, if quite a miniature division of creative literature; and sometimes we have the lesson embodied in a sober, everyday narration, as in the parables of the New Testament, and sometimes merely the statement or, at most, the collocation of significant facts in life, the reader being left to resolve for himself the vague, troublesome, and not yet definitely moral sentiment which has been thus created. And step by step with the development of this change, yet another is developed: the moral tends to become more indeterminate and large. It ceases to be possible to append it, in a tag, to the bottom of the piece, as one might write the name below a caricature; and the fable begins to take rank with all other forms of creative literature, as something too ambitious, in spite of its miniature dimensions, to be resumed in any succinct formula without the loss of all that is deepest and most suggestive in it.

  Now it is in this widest sense that Lord Lytton understands the term; there are examples in his two pleasant volumes of all the forms already mentioned, and even of another which can only be admitted among fables by the utmost possible leniency of construction. “Composure,” “Et Cætera,” and several more, are merely similes poetically elaborated. So, too, is the pathetic story of the grandfather and grandchild: the child, having treasured away an icicle and forgotten it for ten minutes, comes back to find it already nearly melted, and no longer beautiful: at the same time, the grandfather has just remembered and taken out a bundle of love-letters, which he too had stored away in years gone by, and then long neglected; and, behold! the letters are as faded and sorrowfully disappointing as the icicle. This is merely a simile poetically worked out; and yet it is in such as these, and some 174 others, to be mentioned further on, that the author seems at his best. Wherever he has really written after the old model, there is something to be deprecated: in spite of all the spirit and freshness, in spite of his happy assumption of that cheerful acceptation of things as they are, which, rightly or wrongly, we come to attribute to the ideal fabulist, there is ever a sense as of something a little out of place. A form of literature so very innocent and primitive looks a little over-written in Lord Lytton’s conscious and highly-coloured style. It may be bad taste, but sometimes we should prefer a few sentences of plain prose narration, and a little Bewick by way of tail-piece. So that it is not among those fables that conform most nearly to the old model, but one had nearly said among those that most widely differ from it, that we find the most satisfactory examples of the author’s manner.

  In the mere matter of ingenuity, the metaphysical fables are the most remarkable; such as that of the windmill who imagined that it was he who raised the wind; or that of the grocer’s balance (“Cogito ergo sum”) who considered himself endowed with free-will, reason, and an infallible practical judgment; until, one fine day, the police made a descent upon the shop, and find the weights false and the scales unequal; and the whole thing is broken up for old iron. Capital fables, also, in the same ironical spirit, are “Prometheus Unbound,” the tale of the vainglorying of a champagne-cork, and “Teleology,” where a nettle justifies the ways of God to nettles while all goes well with it, and, upon a change of luck, promptly changes its divinity.

  In all these there is still plenty of the fabulous if you will, although, even here, there may be two opinions possible; but there is another group, of an order of merit perhaps still higher, where we look in vain for any such playful liberties with Nature. Thus we have “Conservation of Force”; where a musician, thinking of a certain picture, improvises in the twilight; a poet, hearing 175 the music, goes home inspired, and writes a poem; and then a painter, under the influence of this poem, paints another picture, thus lineally descended from the first. This is fiction, but not what we have been used to call fable. We miss the incredible element, the point of audacity with which the fabulist was wont to mock at his readers. And still more so is this the case with others. “The Horse and the Fly” states one of the unanswerable problems of life in quite a realistic and straightforward way. A fly startles a cab-horse, the coach is overset; a newly-married pair within and the driver, a man with a wife and family, are all killed. The horse continues to gallop off in the loose traces, and ends the tragedy by running over an only child; and there is some little pathetic detail here introduced in the telling, that makes the reader’s indignation very white-hot against some one. It remains to be seen who that some one is to be: the fly? Nay, but on closer inspection, it appears that the fly, actuated by maternal instinct, was only seeking a place for her eggs: is maternal instinct, then, “sole author of these mischiefs all”? “Who’s in the Right?” one of the best fables in the book, is somewhat in the same vein. After a battle has been won, a group of officers assemble inside a battery, and debate together who should have the honour of the success; the Prince, the general staff, the cavalry, the engineer who posted the battery in which they then stand talking, are successively named: the sergeant, who pointed the guns, sneers to himself at the mention of the engineer; and, close by, the gunner, who had applied the match, passes away with a smile of triumph, since it was through his hand that the victorious blow had been dealt. Meanwhile, the cannon claims the honour over the gunner; the cannon-ball, who actually goes forth on the dread mission, claims it over the cannon, who remains idly behind; the powder reminds the cannon-ball that, but for him, it would still be lying on the arsenal floor; and the match caps the discussion; 176 powder, cannon-ball, and cannon would be all equally vain and ineffectual without fire. Just then there comes on a shower of rain, which wets the powder and puts out the match, and completes this lesson of dependence, by indicating the negative conditions which are as necessary for any effect, in their absence, as is the presence of this great fraternity of positive conditions, not any one of which can claim priority over any other. But the fable does not end here, as perhaps, in all logical strictness, it should. It wanders off into a discussion as to which is the truer greatness, that of the vanquished fire or that of the victorious rain. And the speech of the rain is charming:

  “Lo, with my little drops I bless again

  And beautify the fields which thou didst blast!

  Rend, wither, waste, and ruin, what thou wilt,

  But call not Greatness what the Gods call Guilt.

  Blossoms and grass from blood in battle spilt,

  And poppied corn, I bring.

  ‘Mid mouldering Babels, to oblivion built,

  My violets spring.

  Little by little my small drops have strength

  To deck with green delights the grateful earth.”

  And so forth, not quite germane (it seems to me) to the matter in hand, but welcome for its own sake.

  Best of all are the fables that deal more immediately with the emotions. There is, for instance, that of “The Two Travellers,” which is profoundly moving in conception, although by no means as well written as some others. In this, one of the two, fearfully frost-bitten, saves his life out of the snow at the cost of all that was comely in his body; just as, long before, the other, who has now quietly resigned himself to death, had violently freed himself from Love at the cost of all that was finest and fairest in his character. Very graceful and sweet is the fable (if so it should be called) in which the author sings the praises of that “kindly perspective,” which lets a wheat-stalk near the eye cover twenty leagues of distant country, and makes the humble circle about a man’s hearth 177 more to him than all the possibilities of the external world. The companion fable to this is also excellent. It tells us of a man who had, all his life through, entertained a passion for certain blue hills on the far horizon, and had promised himself to travel thither ere he died, and become familiar with these distant friends. At last, in some political trouble, he is banished to the very place of his dreams. He arrives there overnight, and, when he rises and goes forth in the morning, there sure enough are the blue hills, only now they have changed places with him, and smile across to him, distant as ever, from the old home whence he has come. Such a story might have been very cynically treated; but it is not so done, the whole tone is kindly and consolatory, and the disenchanted man submissively takes the lesson, and understands that things far away are to be loved for their own sake, and that the unattainable is not truly unattainable, when we can make the beauty of it our own. Indeed, throughout all these two volumes, though there is much practical scepticism, and much irony on abstract questions, this kindly and consolatory spirit is never absent. There is much that is cheerful and, after a sedate, fireside fashion, hopeful. No one will be discouraged by reading the book; but the ground of all this hopefulness and cheerfulness remains to the end somewhat vague. It does not seem to arise from any practical belief in the future either of the individual or the race, but rather from the profound personal contentment of the writer. This is, I suppose, all we must look for in the case. It is as much as we can expect, if the fabulist shall prove a shrewd and cheerful fellow-wayfarer, one with whom the world does not seem to have gone much amiss, but who has yet laughingly learned something of its evil. It will depend much, of course, upon our own character and circumstances, whether the encounter will be agreeable and bracing to the spirits, or offend us as an ill-timed mockery. But where, as here, there is a little tincture of bitterness along with the good-nature, where 178 it is plainly not the humour of a man cheerfully ignorant, but of one who looks on, tolerant and superior and smilingly attentive, upon the good and bad of our existence, it will go hardly if we do not catch some reflection of the same spirit to help us on our way. There is here no impertinent and lying proclamation of peace — none of the cheap optimism of the well-to-do; what we find here is a view of life that would be even grievous, were it not enlivened with this abiding cheerfulness, and ever and anon redeemed by a stroke of pathos.