Silly Novels by Lady Novelists
by George Elliot
Silly Novels by Lady Novelists are a genus with many species, determined by the particular quality of silliness that predominates in them—the frothy, the prosy, the pious, or the pedantic. But it is a mixture of all these—a composite order of feminine fatuity—that produces the largest class of such novels, which we shall distinguish as the mind-and-millinery species. The heroine is usually an heiress, probably a peeress in her own right, with perhaps a vicious baronet, an amiable duke, and an irresistible younger son of a marquis as lovers in the foreground, a clergyman and a poet sighing for her in the middle distance, and a crowd of undefined adorers dimly indicated beyond. Her eyes and her wit are both dazzling; her nose and her morals are alike free from any tendency to irregularity; she has a superb contralto and a superb intellect; she is perfectly well dressed and perfectly religious; she dances like a sylph, and reads the Bible in the original tongues. Or it may be that the heroine is not an heiress—that rank and wealth are the only things in which she is deficient; but she infallibly gets into high society, she has the triumph of refusing many matches and securing the best, and she wears some family jewels or other as a sort of crown of righteousness at the end. Rakish men either bite their lips in impotent confusion at her repartees, or are touched to penitence by her reproofs, which, on appropriate occasions, rise to a lofty strain of rhetoric; indeed, there is a general propensity in her to make speeches, and to rhapsodize at some length when she retires to her bedroom. In her recorded conversations she is amazingly eloquent, and in her unrecorded conversations amazingly witty. She is understood to have a depth of insight that looks through and through the shallow theories of philosophers, and her superior instincts are a sort of dial by which men have only to set their clocks and watches, and all will go well. The men play a very subordinate part by her side. You are consoled now and then by a hint that they have affairs, which keeps you in mind that the working-day business of the world is somehow being carried on, but ostensibly the final cause of their existence is that they may accompany the heroine on her “starring” expedition through life. They see her at a ball, and they are dazzled; at a flower-show, and they are fascinated; on a riding excursion, and they are witched by her noble horsemanship; at church, and they are awed by the sweet solemnity of her demeanor. She is the ideal woman in feelings, faculties, and flounces. For all this she as often as not marries the wrong person to begin with, and she suffers terribly from the plots and intrigues of the vicious baronet; but even death has a soft place in his heart for such a paragon, and remedies all mistakes for her just at the right moment. The vicious baronet is sure to be killed in a duel, and the tedious husband dies in his bed requesting his wife, as a particular favor to him, to marry the man she loves best, and having already dispatched a note to the lover informing him of the comfortable arrangement. Before matters arrive at this desirable issue our feelings are tried by seeing the noble, lovely, and gifted heroine pass through many mauvais moments, but we have the satisfaction of knowing that her sorrows are wept into embroidered pocket-handkerchiefs, that her fainting form reclines on the very best upholstery, and that whatever vicissitudes she may undergo, from being dashed out of her carriage to having her head shaved in a fever, she comes out of them all with a complexion more blooming and locks more redundant than ever.
We may remark, by the way, that we have been relieved from a serious scruple by discovering that silly novels by lady novelists rarely introduce us into any other than very lofty and fashionable society. We had imagined that destitute women turned novelists, as they turned governesses, because they had no other “ladylike” means of getting their bread. On this supposition, vacillating syntax, and improbable incident had a certain pathos for us, like the extremely supererogatory pincushions and ill-devised nightcaps that are offered for sale by a blind man. We felt the commodity to be a nuisance, but we were glad to think that the money went to relieve the necessitous, and we pictured to ourselves lonely women struggling for a maintenance, or wives and daughters devoting themselves to the production of “copy” out of pure heroism—perhaps to pay their husband’s debts or to purchase luxuries for a sick father. Under these impressions we shrank from criticising a lady’s novel: her English might be faulty, but we said to ourselves her motives are irreproachable; her imagination may be uninventive, but her patience is untiring. Empty writing was excused by an empty stomach, and twaddle was consecrated by tears. But no! This theory of ours, like many other pretty theories, has had to give way before observation. Women’s silly novels, we are now convinced, are written under totally different circumstances. The fair writers have evidently never talked to a tradesman except from a carriage window; they have no notion of the working-classes except as “dependents;” they think five hundred a year a miserable pittance; Belgravia and “baronial halls” are their primary truths; and they have no idea of feeling interest in any man who is not at least a great landed proprietor, if not a prime minister. It is clear that they write in elegant boudoirs, with violet-colored ink and a ruby pen; that they must be entirely indifferent to publishers’ accounts, and inexperienced in every form of poverty except poverty of brains. It is true that we are constantly struck with the want of verisimilitude in their representations of the high society in which they seem to live; but then they betray no closer acquaintance with any other form of life. If their peers and peeresses are improbable, their literary men, tradespeople, and cottagers are impossible; and their intellect seems to have the peculiar impartiality of reproducing both what they have seen and heard, and what they have not seen and heard, with equal unfaithfulness.
There are few women, we suppose, who have not seen something of children under five years of age, yet in “Compensation,” a recent novel of the mind-and-millinery species, which calls itself a “story of real life,” we have a child of four and a half years old talking in this Ossianic fashion:
“‘Oh, I am so happy, dear grand mamma;—I have seen—I have seen such a delightful person; he is like everything beautiful—like the smell of sweet flowers, and the view from Ben Lemond;—or no, better than that—he is like what I think of and see when I am very, very happy; and he is really like mamma, too, when she sings; and his forehead is like that distant sea,’ she continued, pointing to the blue Mediterranean; ‘there seems no end—no end; or like the clusters of stars I like best to look at on a warm fine night. . . . Don’t look so . . . your forehead is like Loch Lomond, when the wind is blowing and the sun is gone in; I like the sunshine best when the lake is smooth. . . . So now—I like it better than ever . . . It is more beautiful still from the dark cloud that has gone over it, when the sun suddenly lights up all the colors of the forests and shining purple rocks, and it is all reflected in the waters below.’”
We are not surprised to learn that the mother of this infant phenomenon, who exhibits symptoms so alarmingly like those of adolescence repressed by gin, is herself a phœnix. We are assured, again and again, that she had a remarkably original in mind, that she was a genius, and “conscious of her originality,” and she was fortunate enough to have a lover who was also a genius and a man of “most original mind.”
This lover, we read, though “wonderfully similar” to her “in powers and capacity,” was “infinitely superior to her in faith and development,” and she saw in him “‘Agape’—so rare to find—of which she had read and admired the meaning in her Greek Testament; having, from her great facility in learning languages, read the Scriptures in their original tongues.” Of course! Greek and Hebrew are mere play to a heroine; Sanscrit is no more than a b c to her; and she can talk with perfect correctness in any language, except English. She is a polking polyglot, a Creuzer in crinoline. Poor men. There are so few of you who know even Hebrew; you think it something to boast of if, like Bolingbroke, you only “understand that sort of learning and what is writ about it;” and you are perhaps adoring women who can think slightingly of you in all the Semitic languages successively. But, then, as we are almost invariably told that a heroine has a “beautifully small head,” and as her intellect has probably been early invigorated by an attention to costume and deportment, we may conclude that she can pick up the Oriental tongues, to say nothing of their dialects, with the same aërial facility that the butterfly sips nectar. Besides, there can be no difficulty in conceiving the depth of the heroine’s erudition when that of the authoress is so evident.
In “Laura Gay,” another novel of the same school, the heroine seems less at home in Greek and Hebrew but she makes up for the deficiency by a quite playful familiarity with the Latin classics—with the “dear old Virgil,” “the graceful Horace, the humane Cicero, and the pleasant Livy;” indeed, it is such a matter of course with her to quote Latin that she does it at a picnic in a very mixed company of ladies and gentlemen, having, we are told, “no conception that the nobler sex were capable of jealousy on this subject. And if, indeed,” continues the biographer of Laura Gray, “the wisest and noblest portion of that sex were in the majority, no such sentiment would exist; but while Miss Wyndhams and Mr. Redfords abound, great sacrifices must be made to their existence.” Such sacrifices, we presume, as abstaining from Latin quotations, of extremely moderate interest and applicability, which the wise and noble minority of the other sex would be quite as willing to dispense with as the foolish and ignoble majority. It is as little the custom of well-bred men as of well-bred women to quote Latin in mixed parties; they can contain their familiarity with “the humane Cicero” without allowing it to boil over in ordinary conversation, and even references to “the pleasant Livy” are not absolutely irrepressible. But Ciceronian Latin is the mildest form of Miss Gay’s conversational power. Being on the Palatine with a party of sight-seers, she falls into the following vein of well-rounded remark: “Truth can only be pure objectively, for even in the creeds where it predominates, being subjective, and parcelled out into portions, each of these necessarily receives a hue of idiosyncrasy, that is, a taint of superstition more or less strong; while in such creeds as the Roman Catholic, ignorance, interest, the basis of ancient idolatries, and the force of authority, have gradually accumulated on the pure truth, and transformed it, at last, into a mass of superstition for the majority of its votaries; and how few are there, alas! whose zeal, courage, and intellectual energy are equal to the analysis of this accumulation, and to the discovery of the pearl of great price which lies hidden beneath this heap of rubbish.” We have often met with women much more novel and profound in their observations than Laura Gay, but rarely with any so inopportunely long-winded. A clerical lord, who is half in love with her, is alarmed by the daring remarks just quoted, and begins to suspect that she is inclined to free-thinking. But he is mistaken; when in a moment of sorrow he delicately begs leave to “recall to her memory, a depôt of strength and consolation under affliction, which, until we are hard pressed by the trials of life, we are too apt to forget,” we learn that she really has “recurrence to that sacred depôt,” together with the tea-pot. There is a certain flavor of orthodoxy mixed with the parade of fortunes and fine carriages in “Laura Gay,” but it is an orthodoxy mitigated by study of “the humane Cicero,” and by an “intellectual disposition to analyze.”
“Compensation” is much more heavily dosed with doctrine, but then it has a treble amount of snobbish worldliness and absurd incident to tickle the palate of pious frivolity. Linda, the heroine, is still more speculative and spiritual than Laura Gay, but she has been “presented,” and has more and far grander lovers; very wicked and fascinating women are introduced—even a French lionne; and no expense is spared to get up as exciting a story as you will find in the most immoral novels. In fact, it is a wonderful pot pourri of Almack’s, Scotch second-sight, Mr. Rogers’s breakfasts, Italian brigands, death-bed conversions, superior authoresses, Italian mistresses, and attempts at poisoning old ladies, the whole served up with a garnish of talk about “faith and development” and “most original minds.” Even Miss Susan Barton, the superior authoress, whose pen moves in a “quick, decided manner when she is composing,” declines the finest opportunities of marriage; and though old enough to be Linda’s mother (since we are told that she refused Linda’s father), has her hand sought by a young earl, the heroine’s rejected lover. Of course, genius and morality must be backed by eligible offers, or they would seem rather a dull affair; and piety, like other things, in order to be comme il faut, must be in “society,” and have admittance to the best circles.
“Rank and Beauty” is a more frothy and less religious variety of the mind-and-millinery species. The heroine, we are told, “if she inherited her father’s pride of birth and her mother’s beauty of person, had in herself a tone of enthusiastic feeling that, perhaps, belongs to her age even in the lowly born, but which is refined into the high spirit of wild romance only in the far descended, who feel that it is their best inheritance.” This enthusiastic young lady, by dint of reading the newspaper to her father, falls in love with the prime minister, who, through the medium of leading articles and “the resumé of the debates,” shines upon her imagination as a bright particular star, which has no parallax for her living in the country as simple Miss Wyndham. But she forthwith becomes Baroness Umfraville in her own right, astonishes the world with her beauty and accomplishments when she bursts upon it from her mansion in Spring Gardens, and, as you foresee, will presently come into contact with the unseen objet aimé. Perhaps the words “prime minister” suggest to you a wrinkled or obese sexagenarian; but pray dismiss the image. Lord Rupert Conway has been “called while still almost a youth to the first situation which a subject can hold in the universe,” and even leading articles and a resumé of the debates have not conjured up a dream that surpasses the fact.
“The door opened again, and Lord Rupert Conway entered. Evelyn gave one glance. It was enough; she was not disappointed. It seemed as if a picture on which she had long gazed was suddenly instinct with life, and had stepped from its frame before her. His tall figure, the distinguished simplicity of his air—it was a living Vandyke, a cavalier, one of his noble cavalier ancestors, or one to whom her fancy had always likened him, who long of yore had with an Umfraville fought the Paynim far beyond the sea. Was this reality?”
Very little like it, certainly.
By and by it becomes evident that the ministerial heart is touched. Lady Umfraville is on a visit to the Queen at Windsor, and—
“The last evening of her stay, when they returned from riding, Mr. Wyndham took her and a large party to the top of the Keep, to see the view. She was leaning on the battlements, gazing from that ‘stately height’ at the prospect beneath her, when Lord Rupert was by her side. ‘What an unrivalled view!’ exclaimed she.
“‘Yes, it would have been wrong to go without having been up here. You are pleased with your visit?’
“‘Enchanted! A Queen to live and die under, to live and die for!’
“‘Ha!’ cried he, with sudden emotion, and with a eureka expression of countenance, as if he had indeed found a heart in unison with his own.”
The “eureka expression of countenance” you see at once to be prophetic of marriage at the end of the third volume; but before that desirable consummation there are very complicated misunderstandings, arising chiefly from the vindictive plotting of Sir Luttrel Wycherley, who is a genius, a poet, and in every way a most remarkable character indeed. He is not only a romantic poet, but a hardened rake and a cynical wit; yet his deep passion for Lady Umfraville has so impoverished his epigrammatic talent that he cuts an extremely poor figure in conversation. When she rejects him, he rushes into the shrubbery and rolls himself in the dirt; and on recovering, devotes himself to the most diabolical and laborious schemes of vengeance, in the course of which he disguises himself as a quack physician and enters into general practice, foreseeing that Evelyn will fall ill, and that he shall be called in to attend her. At last, when all his schemes are frustrated, he takes leave of her in a long letter, written, as you will perceive from the following passage, entirely in the style of an eminent literary man:
“Oh, lady, nursed in pomp and pleasure, will you ever cast one thought upon the miserable being who addresses you? Will you ever, as your gilded galley is floating down the unruffled stream of prosperity, will you ever, while lulled by the sweetest music—thine own praises—hear the far-off sigh from that world to which I am going?”
On the whole, however, frothy as it is, we rather prefer “Rank and Beauty” to the two other novels we have mentioned. The dialogue is more natural and spirited; there is some frank ignorance and no pedantry; and you are allowed to take the heroine’s astounding intellect upon trust, without being called on to read her conversational refutations of sceptics and philosophers, or her rhetorical solutions of the mysteries of the universe.
Writers of the mind-and-millinery school are remarkably unanimous in their choice of diction. In their novels there is usually a lady or gentleman who is more or less of a upas tree; the lover has a manly breast; minds are redolent of various things; hearts are hollow; events are utilized; friends are consigned to the tomb; infancy is an engaging period; the sun is a luminary that goes to his western couch, or gathers the rain-drops into his refulgent bosom; life is a melancholy boon; Albion and Scotia are conversational epithets. There is a striking resemblance, too, in the character of their moral comments, such, for instance, as that “It is a fact, no less true than melancholy, that all people, more or less, richer or poorer, are swayed by bad example;” that “Books, however trivial, contain some subjects from which useful information may be drawn;” that “Vice can too often borrow the language of virtue;” that “Merit and nobility of nature must exist, to be accepted, for clamor and pretension cannot impose upon those too well read in human nature to be easily deceived;” and that “In order to forgive, we must have been injured.” There is doubtless a class of readers to whom these remarks appear peculiarly pointed and pungent; for we often find them doubly and trebly scored with the pencil, and delicate hands giving in their determined adhesion to these hardy novelties by a distinct très vrai, emphasized by many notes of exclamation. The colloquial style of these novels is often marked by much ingenious inversion, and a careful avoidance of such cheap phraseology as can be heard every day. Angry young gentlemen exclaim, “’Tis ever thus, methinks;” and in the half hour before dinner a young lady informs her next neighbor that the first day she read Shakespeare she “stole away into the park, and beneath the shadow of the greenwood tree, devoured with rapture the inspired page of the great magician.” But the most remarkable efforts of the mind-and-millinery writers lie in their philosophic reflections. The authoress of “Laura Gay,” for example, having married her hero and heroine, improves the event by observing that “if those sceptics, whose eyes have so long gazed on matter that they can no longer see aught else in man, could once enter with heart and soul, into such bliss as this, they would come to say that the soul of man and the polypus are not of common origin, or of the same texture.” Lady novelists, it appears, can see something else besides matter; they are not limited to phenomena, but can relieve their eyesight by occasional glimpses of the noumenon, and are, therefore, naturally better able than any one else to confound sceptics, even of that remarkable but to us unknown school which maintains that the soul of man is of the same texture as the polypus.
The most pitiable of all silly novels by lady novelists are what we may call the oracular species—novels intended to expound the writer’s religious, philosophical, or moral theories. There seems to be a notion abroad among women, rather akin to the superstition that the speech and actions of idiots are inspired, and that the human being most entirely exhausted of common-sense is the fittest vehicle of revelation. To judge from their writings, there are certain ladies who think that an amazing ignorance, both of science and of life, is the best possible qualification for forming an opinion on the knottiest moral and speculative questions. Apparently, their recipe for solving all such difficulties is something like this: Take a woman’s head, stuff it with a smattering of philosophy and literature chopped small, and with false notions of society baked hard, let it hang over a desk a few hours every day, and serve up hot in feeble English when not required. You will rarely meet with a lady novelist of the oracular class who is diffident of her ability to decide on theological questions—who has any suspicion that she is not capable of discriminating with the nicest accuracy between the good and evil in all church parties—who does not see precisely how it is that men have gone wrong hitherto—and pity philosophers in general that they have not had the opportunity of consulting her. Great writers, who have modestly contented themselves with putting their experience into fiction, and have thought it quite a sufficient task to exhibit men and things as they are, she sighs over as deplorably deficient in the application of their powers. “They have solved no great questions”—and she is ready to remedy their omission by setting before you a complete theory of life and manual of divinity in a love story, where ladies and gentlemen of good family go through genteel vicissitudes, to the utter confusion of Deists, Puseyites, and ultra-Protestants, and to the perfect establishment of that peculiar view of Christianity which either condenses itself into a sentence of small caps, or explodes into a cluster of stars on the three hundred and thirtieth page. It is true, the ladies and gentlemen will probably seem to you remarkably little like any you have had the fortune or misfortune to meet with, for, as a general rule, the ability of a lady novelist to describe actual life and her fellow-men is in inverse proportion to her confident eloquence about God and the other world, and the means by which she usually chooses to conduct you to true ideas of the invisible is a totally false picture of the visible.
As typical a novel of the oracular kind as we can hope to meet with, is “The Enigma: a Leaf from the Chronicles of the Wolchorley House.” The “enigma” which this novel is to solve is certainly one that demands powers no less gigantic than those of a lady novelist, being neither more nor less than the existence of evil. The problem is stated and the answer dimly foreshadowed on the very first page. The spirited young lady, with raven hair, says, “All life is an inextricable confusion;” and the meek young lady, with auburn hair, looks at the picture of the Madonna which she is copying, and—“There seemed the solution of that mighty enigma.” The style of this novel is quite as lofty as its purpose; indeed, some passages on which we have spent much patient study are quite beyond our reach, in spite of the illustrative aid of italics and small caps; and we must await further “development” in order to understand them. Of Ernest, the model young clergyman, who sets every one right on all occasions, we read that “he held not of marriage in the marketable kind, after a social desecration;” that, on one eventful night, “sleep had not visited his divided heart, where tumultuated, in varied type and combination, the aggregate feelings of grief and joy;” and that, “for the marketable human article he had no toleration, be it of what sort, or set for what value it might, whether for worship or class, his upright soul abhorred it, whose ultimatum, the self-deceiver, was to him the great spiritual lie, ‘living in a vain show, deceiving and being deceived;’ since he did not suppose the phylactery and enlarged border on the garment to be merely a social trick.” (The italics and small caps are the author’s, and we hope they assist the reader’s comprehension.) Of Sir Lionel, the model old gentleman, we are told that “the simple ideal of the middle age, apart from its anarchy and decadence, in him most truly seemed to live again, when the ties which knit men together were of heroic cast. The first-born colors of pristine faith and truth engraven on the common soul of man, and blent into the wide arch of brotherhood, where the primæval law of order grew and multiplied each perfect after his kind, and mutually interdependent.” You see clearly, of course, how colors are first engraven on the soul, and then blent into a wide arch, on which arch of colors—apparently a rainbow—the law of order grew and multiplied, each—apparently the arch and the law—perfect after his kind? If, after this, you can possibly want any further aid toward knowing what Sir Lionel was, we can tell you that in his soul “the scientific combinations of thought could educe no fuller harmonies of the good and the true than lay in the primæval pulses which floated as an atmosphere around it!” and that, when he was sealing a letter, “Lo! the responsive throb in that good man’s bosom echoed back in simple truth the honest witness of a heart that condemned him not, as his eye, bedewed with love, rested, too, with something of ancestral pride, on the undimmed motto of the family—‘Loiaute.’”
The slightest matters have their vulgarity fumigated out of them by the same elevated style. Commonplace people would say that a copy of Shakespeare lay on a drawing-room table; but the authoress of “The Enigma,” bent on edifying periphrasis, tells you that there lay on the table, “that fund of human thought and feeling, which teaches the heart through the little name, ‘Shakespeare.’” A watchman sees a light burning in an upper window rather longer than usual, and thinks that people are foolish to sit up late when they have an opportunity of going to bed; but, lest this fact should seem too low and common, it is presented to us in the following striking and metaphysical manner: “He marvelled—as a man will think for others in a necessarily separate personality, consequently (though disallowing it) in false mental premise—how differently he should act, how gladly he should prize the rest so lightly held of within.” A footman—an ordinary Jeames, with large calves and aspirated vowels—answers the door-bell, and the opportunity is seized to tell you that he was a “type of the large class of pampered menials, who follow the curse of Cain—‘vagabonds’ on the face of the earth, and whose estimate of the human class varies in the graduated scale of money and expenditure. . . . These, and such as these, O England, be the false lights of thy morbid civilization!” We have heard of various “false lights,” from Dr. Cumming to Robert Owen, from Dr. Pusey to the Spirit-rappers, but we never before heard of the false light that emanates from plush and powder.
In the same way very ordinary events of civilized life are exalted into the most awful crises, and ladies in full skirts and manches à la Chinoise, conduct themselves not unlike the heroines of sanguinary melodramas. Mrs. Percy, a shallow woman of the world, wishes her son Horace to marry the auburn-haired Grace, she being an heiress; but he, after the manner of sons, falls in love with the raven-haired Kate, the heiress’s portionless cousin; and, moreover, Grace herself shows every symptom of perfect indifference to Horace. In such cases sons are often sulky or fiery, mothers are alternately manœuvring and waspish, and the portionless young lady often lies awake at night and cries a good deal. We are getting used to these things now, just as we are used to eclipses of the moon, which no longer set us howling and beating tin kettles. We never heard of a lady in a fashionable “front” behaving like Mrs. Percy under these circumstances. Happening one day to see Horace talking to Grace at a window, without in the least knowing what they are talking about, or having the least reason to believe that Grace, who is mistress of the house and a person of dignity, would accept her son if he were to offer himself, she suddenly rushes up to them and clasps them both, saying, “with a flushed countenance and in an excited manner”—“This is indeed happiness; for, may I not call you so, Grace?—my Grace—my Horace’s Grace!—my dear children!” Her son tells her she is mistaken, and that he is engaged to Kate, whereupon we have the following scene and tableau:
“Gathering herself up to an unprecedented height (!) her eyes lightening forth the fire of her anger:
“‘Wretched boy!’ she said, hoarsely and scornfully, and clenching her hand, ‘Take then the doom of your own choice! Bow down your miserable head and let a mother’s—’
“‘Curse not!’ spake a deep low voice from behind, and Mrs. Percy started, scared, as though she had seen a heavenly visitant appear, to break upon her in the midst of her sin.
“Meantime Horace had fallen on his knees, at her feet, and hid his, face in his hands.
“Who then, is she—who! Truly his ‘guardian spirit’ hath stepped between him and the fearful words, which, however unmerited, must have hung as a pall over his future existence;—a spell which could not be unbound—which could not be unsaid.
“Of an earthly paleness, but calm with the still, iron-bound calmness of death—the only calm one there—Katherine stood; and her words smote on the ear in tones whose appallingly slow and separate intonation rung on the heart like a chill, isolated tolling of some fatal knell.
“‘He would have plighted me his faith, but I did not accept it; you cannot, therefore—you dare not curse him. And here,’ she continued, raising her hand to heaven, whither her large dark eyes also rose with a chastened glow, which, for the first time, suffering had lighted in those passionate orbs—‘here I promise, come weal, come woe, that Horace Wolchorley and I do never interchange vows without his mother’s sanction—without his mother’s blessing!’”
Here, and throughout the story, we see that confusion of purpose which is so characteristic of silly novels written by women. It is a story of quite modern drawing-room society—a society in which polkas are played and Puseyism discussed; yet we have characters, and incidents, and traits of manner introduced, which are mere shreds from the most heterogeneous romances. We have a blind Irish harper, “relic of the picturesque bards of yore,” startling us at a Sunday-school festival of tea and cake in an English village; we have a crazy gypsy, in a scarlet cloak, singing snatches of romantic song, and revealing a secret on her death-bed which, with the testimony of a dwarfish miserly merchant, who salutes strangers with a curse and a devilish laugh, goes to prove that Ernest, the model young clergyman, is Kate’s brother; and we have an ultra-virtuous Irish Barney, discovering that a document is forged, by comparing the date of the paper with the date of the alleged signature, although the same document has passed through a court of law and occasioned a fatal decision. The “Hall” in which Sir Lionel lives is the venerable country-seat of an old family, and this, we suppose, sets the imagination of the authoress flying to donjons and battlements, where “lo! the warder blows his horn;” for, as the inhabitants are in their bedrooms on a night certainly within the recollection of Pleaceman X. and a breeze springs up, which we are at first told was faint, and then that it made the old cedars bow their branches to the greensward, she falls into this mediæval vein of description (the italics are ours): “The banner unfurled it at the sound, and shook its guardian wing above, while the startled owl flapped her in the ivy; the firmament looking down through her ‘argus eyes’—
‘Ministers of heaven’s mute melodies.’
And lo! two strokes tolled from out the warder tower, and ‘Two o’clock’ re-echoed its interpreter below.”
Such stories as this of “The Enigma” remind us of the pictures clever children sometimes draw “out of their own head,” where you will see a modern villa on the right, two knights in helmets fighting in the foreground, and a tiger grinning in a jungle on the left, the several objects being brought together because the artist thinks each pretty, and perhaps still more because he remembers seeing them in other pictures.
But we like the authoress much better on her mediæval stilts than on her oracular ones—when she talks of the Ich and of “subjective” and “objective,” and lays down the exact line of Christian verity, between “right-hand excesses and left-hand declensions.” Persons who deviate from this line are introduced with a patronizing air of charity. Of a certain Miss Inshquine she informs us, with all the lucidity of italics and small caps, that “function, not form, as the inevitable outer expression of the spirit in this tabernacle age, weakly engrossed her.” And à propos of Miss Mayjar, an evangelical lady who is a little too apt to talk of her visits to sick women and the state of their souls, we are told that the model clergyman is “not one to disallow, through the super crust, the undercurrent toward good in the subject, or the positive benefits, nevertheless, to the object.” We imagine the double-refined accent and protrusion of chin which are feebly represented by the italics in this lady’s sentences! We abstain from quoting any of her oracular doctrinal passages, because they refer to matters too serious for our pages just now.
The epithet “silly” may seem impertinent, applied to a novel which indicates so much reading and intellectual activity as “The Enigma,” but we use this epithet advisedly. If, as the world has long agreed, a very great amount of instruction will not make a wise man, still less will a very mediocre amount of instruction make a wise woman. And the most mischievous form of feminine silliness is the literary form, because it tends to confirm the popular prejudice against the more solid education of women.
When men see girls wasting their time in consultations about bonnets and ball dresses, and in giggling or sentimental love-confidences, or middle-aged women mismanaging their children, and solacing themselves with acrid gossip, they can hardly help saying, “For Heaven’s sake, let girls be better educated; let them have some better objects of thought—some more solid occupations.” But after a few hours’ conversation with an oracular literary woman, or a few hours’ reading of her books, they are likely enough to say, “After all, when a woman gets some knowledge, see what use she makes of it! Her knowledge remains acquisition instead of passing into culture; instead of being subdued into modesty and simplicity by a larger acquaintance with thought and fact, she has a feverish consciousness of her attainments; she keeps a sort of mental pocket-mirror, and is continually looking in it at her own ‘intellectuality;’ she spoils the taste of one’s muffin by questions of metaphysics; ‘puts down’ men at a dinner-table with her superior information; and seizes the opportunity of a soirée to catechise us on the vital question of the relation between mind and matter. And then, look at her writings! She mistakes vagueness for depth, bombast for eloquence, and affectation for originality; she struts on one page, rolls her eyes on another, grimaces in a third, and is hysterical in a fourth. She may have read many writings of great men, and a few writings of great women; but she is as unable to discern the difference between her own style and theirs as a Yorkshireman is to discern the difference between his own English and a Londoner’s: rhodomontade is the native accent of her intellect. No—the average nature of women is too shallow and feeble a soil to bear much tillage; it is only fit for the very lightest crops.”
It is true that the men who come to such a decision on such very superficial and imperfect observation may not be among the wisest in the world; but we have not now to contest their opinion—we are only pointing out how it is unconsciously encouraged by many women who have volunteered themselves as representatives of the feminine intellect. We do not believe that a man was ever strengthened in such an opinion by associating with a woman of true culture, whose mind had absorbed her knowledge instead of being absorbed by it. A really cultured woman, like a really cultured man, is all the simpler and the less obtrusive for her knowledge; it has made her see herself and her opinions in something like just proportions; she does not make it a pedestal from which she flatters herself that she commands a complete view of men and things, but makes it a point of observation from which to form a right estimate of herself. She neither spouts poetry nor quotes Cicero on slight provocation; not because she thinks that a sacrifice must be made to the prejudices of men, but because that mode of exhibiting her memory and Latinity does not present itself to her as edifying or graceful. She does not write books to confound philosophers, perhaps because she is able to write books that delight them. In conversation she is the least formidable of women, because she understands you, without wanting to make you aware that you can’t understand her. She does not give you information, which is the raw material of culture—she gives you sympathy, which is its subtlest essence.
A more numerous class of silly novels than the oracular (which are generally inspired by some form of High Church or transcendental Christianity) is what we may call the white neck-cloth species, which represent the tone of thought and feeling in the Evangelical party. This species is a kind of genteel tract on a large scale, intended as a sort of medicinal sweetmeat for Low Church young ladies; an Evangelical substitute for the fashionable novel, as the May Meetings are a substitute for the Opera. Even Quaker children, one would think, can hardly have been denied the indulgence of a doll; but it must be a doll dressed in a drab gown and a coal-scuttle-bonnet—not a worldly doll, in gauze and spangles. And there are no young ladies, we imagine—unless they belong to the Church of the United Brethren, in which people are married without any love-making—who can dispense with love stories. Thus, for Evangelical young ladies there are Evangelical love stories, in which the vicissitudes of the tender passion are sanctified by saving views of Regeneration and the Atonement. These novels differ from the oracular ones, as a Low Churchwoman often differs from a High Churchwoman: they are a little less supercilious and a great deal more ignorant, a little less correct in their syntax and a great deal more vulgar.
The Orlando of Evangelical literature is the young curate, looked at from the point of view of the middle class, where cambric bands are understood to have as thrilling an effect on the hearts of young ladies as epaulettes have in the classes above and below it. In the ordinary type of these novels the hero is almost sure to be a young curate, frowned upon, perhaps by worldly mammas, but carrying captive the hearts of their daughters, who can “never forget that sermon;” tender glances are seized from the pulpit stairs instead of the opera-box; tête-à-têtes are seasoned with quotations from Scripture instead of quotations from the poets; and questions as to the state of the heroine’s affections are mingled with anxieties as to the state of her soul. The young curate always has a background of well-dressed and wealthy if not fashionable society—for Evangelical silliness is as snobbish as any other kind of silliness—and the Evangelical lady novelist, while she explains to you the type of the scapegoat on one page, is ambitious on another to represent the manners and conversations of aristocratic people. Her pictures of fashionable society are often curious studies, considered as efforts of the Evangelical imagination; but in one particular the novels of the White Neck-cloth School are meritoriously realistic—their favorite hero, the Evangelical young curate, is always rather an insipid personage.
The most recent novel of this species that we happen to have before us is “The Old Grey Church.” It is utterly tame and feeble; there is no one set of objects on which the writer seems to have a stronger grasp than on any other; and we should be entirely at a loss to conjecture among what phases of life her experience has been gained, but for certain vulgarisms of style which sufficiently indicate that she has had the advantage, though she has been unable to use it, of mingling chiefly with men and women whose manners and characters have not had all their bosses and angles rubbed down by refined conventionalism. It is less excusable in an Evangelical novelist than in any other, gratuitously to seek her subjects among titles and carriages. The real drama of Evangelicalism—and it has abundance of fine drama for any one who has genius enough to discern and reproduce it—lies among the middle and lower classes; and are not Evangelical opinions understood to give an especial interest in the weak things of the earth, rather than in the mighty? Why, then, cannot our Evangelical lady novelists show us the operation of their religious views among people (there really are many such in the world) who keep no carriage, “not so much as a brass-bound gig,” who even manage to eat their dinner without a silver fork, and in whose mouths the authoress’s questionable English would be strictly consistent? Why can we not have pictures of religious life among the industrial classes in England, as interesting as Mrs. Stowe’s pictures of religious life among the negroes? Instead of this pious ladies nauseate us with novels which remind us of what we sometimes see in a worldly woman recently “converted;”—she is as fond of a fine dinner-table as before, but she invites clergymen instead of beaux; she thinks as much of her dress as before, but she adopts a more sober choice of colors and patterns; her conversation is as trivial as before, but the triviality is flavored with gospel instead of gossip. In “The Old Grey Church” we have the same sort of Evangelical travesty of the fashionable novel, and of course the vicious, intriguing baronet is not wanting. It is worth while to give a sample of the style of conversation attributed to this high-born rake—a style that, in its profuse italics and palpable innuendoes, is worthy of Miss Squeers. In an evening visit to the ruins of the Colosseum, Eustace, the young clergyman, has been withdrawing the heroine, Miss Lushington, from the rest of the party, for the sake of a tête-à-tête. The baronet is jealous, and vents his pique in this way:
“There they are, and Miss Lushington, no doubt, quite safe; for she is under the holy guidance of Pope Eustace the First, who has, of course, been delivering to her an edifying homily on the wickedness of the heathens of yore, who, as tradition tells us, in this very place let loose the wild beastises on poor St. Paul!—Oh, no! by the bye, I believe I am wrong, and betraying my want of clergy, and that it was not at all St. Paul, nor was it here. But no matter, it would equally serve as a text to preach from, and from which to diverge to the degenerate heathen Christians of the present day, and all their naughty practices, and so end with an exhortation to ‘come but from among them, and be separate;’—and I am sure, Miss Lushington, you have most scrupulously conformed to that injunction this evening, for we have seen nothing of you since our arrival. But every one seems agreed it has been a charming party of pleasure, and I am sure we all feel much indebted to Mr. Gray for having suggested it; and as he seems so capital a cicerone, I hope he will think of something else equally agreeable to all.”
This drivelling kind of dialogue, and equally drivelling narrative, which, like a bad drawing, represents nothing, and barely indicates what is meant to be represented, runs through the book; and we have no doubt is considered by the amiable authoress to constitute an improving novel, which Christian mothers will do well to put into the hands of their daughters. But everything is relative; we have met with American vegetarians whose normal diet was dry meal, and who, when their appetite wanted stimulating, tickled it with wet meal; and so, we can imagine that there are Evangelical circles in which “The Old Grey Church” is devoured as a powerful and interesting fiction.
But perhaps the least readable of silly women’s novels are the modern-antique species, which unfold to us the domestic life of Jannes and Jambres, the private love affairs of Sennacherib, or the mental struggles and ultimate conversion of Demetrius the silversmith. From most silly novels we can at least extract a laugh; but those of the modern-antique school have a ponderous, a leaden kind of fatuity, under which we groan. What can be more demonstrative of the inability of literary women to measure their own powers than their frequent assumption of a task which can only be justified by the rarest concurrence of acquirement with genius? The finest effort to reanimate the past is of course only approximative—is always more or less an infusion of the modern spirit into the ancient form—
Was ihr den Geist der Zeiten heisst,
Das ist im Grund der Herren eigner Geist,
In dem die Zeiten sich bespiegeln.
Admitting that genius which has familiarized itself with all the relics of an ancient period can sometimes, by the force of its sympathetic divination, restore the missing notes in the “music of humanity,” and reconstruct the fragments into a whole which will really bring the remote past nearer to us, and interpret it to our duller apprehension—this form of imaginative power must always be among the very rarest, because it demands as much accurate and minute knowledge as creative vigor. Yet we find ladies constantly choosing to make their mental mediocrity more conspicuous by clothing it in a masquerade of ancient names; by putting their feeble sentimentality into the mouths of Roman vestals or Egyptian princesses, and attributing their rhetorical arguments to Jewish high-priests and Greek philosophers. A recent example of this heavy imbecility is “Adonijah, a Tale of the Jewish Dispersion,” which forms part of a series, “uniting,” we are told, “taste, humor, and sound principles.” “Adonijah,” we presume, exemplifies the tale of “sound principles;” the taste and humor are to be found in other members of the series. We are told on the cover that the incidents of this tale are “fraught with unusual interest,” and the preface winds up thus: “To those who feel interested in the dispersed of Israel and Judea, these pages may afford, perhaps, information on an important subject, as well as amusement.” Since the “important subject” on which this book is to afford information is not specified, it may possibly lie in some esoteric meaning to which we have no key; but if it has relation to the dispersed of Israel and Judea at any period of their history, we believe a tolerably well-informed school-girl already knows much more of it than she will find in this “Tale of the Jewish Dispersion.” “Adonijah” is simply the feeblest kind of love story, supposed to be instructive, we presume, because the hero is a Jewish captive and the heroine a Roman vestal; because they and their friends are converted to Christianity after the shortest and easiest method approved by the “Society for Promoting the Conversion of the Jews;” and because, instead of being written in plain language, it is adorned with that peculiar style of grandiloquence which is held by some lady novelists to give an antique coloring, and which we recognize at once in such phrases as these:—“the splendid regnal talent, undoubtedly, possessed by the Emperor Nero”—“the expiring scion of a lofty stem”—“the virtuous partner of his couch”—“ah, by Vesta!”—and “I tell thee, Roman.” Among the quotations which serve at once for instruction and ornament on the cover of this volume, there is one from Miss Sinclair, which informs us that “Works of imagination are avowedly read by men of science, wisdom, and piety;” from which we suppose the reader is to gather the cheering inference that Dr. Daubeny, Mr. Mill, or Mr. Maurice may openly indulge himself with the perusal of “Adonijah,” without being obliged to secrete it among the sofa cushions, or read it by snatches under the dinner-table.
“Be not a baker if your head be made of butter,” says a homely proverb, which, being interpreted, may mean, let no woman rush into print who is not prepared for the consequences. We are aware that our remarks are in a very different tone from that of the reviewers who, with perennial recurrence of precisely similar emotions, only paralleled, we imagine, in the experience of monthly nurses, tell one lady novelist after another that they “hail” her productions “with delight.” We are aware that the ladies at whom our criticism is pointed are accustomed to be told, in the choicest phraseology of puffery, that their pictures of life are brilliant, their characters well drawn, their style fascinating, and their sentiments lofty. But if they are inclined to resent our plainness of speech, we ask them to reflect for a moment on the chary praise, and often captious blame, which their panegyrists give to writers whose works are on the way to become classics. No sooner does a woman show that she has genius or effective talent, than she receives the tribute of being moderately praised and severely criticised. By a peculiar thermometric adjustment, when a woman’s talent is at zero, journalistic approbation is at the boiling pitch; when she attains mediocrity, it is already at no more than summer heat; and if ever she reaches excellence, critical enthusiasm drops to the freezing point. Harriet Martineau, Currer Bell, and Mrs. Gaskell have been treated as cavalierly as if they had been men. And every critic who forms a high estimate of the share women may ultimately take in literature, will on principle abstain from any exceptional indulgence toward the productions of literary women. For it must be plain to every one who looks impartially and extensively into feminine literature that its greatest deficiencies are due hardly more to the want of intellectual power than to the want of those moral qualities that contribute to literary excellence—patient diligence, a sense of the responsibility involved in publication, and an appreciation of the sacredness of the writer’s art. In the majority of woman’s books you see that kind of facility which springs from the absence of any high standard; that fertility in imbecile combination or feeble imitation which a little self-criticism would check and reduce to barrenness; just as with a total want of musical ear people will sing out of tune, while a degree more melodic sensibility would suffice to render them silent. The foolish vanity of wishing to appear in print, instead of being counterbalanced by any consciousness of the intellectual or moral derogation implied in futile authorship, seems to be encouraged by the extremely false impression that to write at all is a proof of superiority in a woman. On this ground we believe that the average intellect of women is unfairly represented by the mass of feminine literature, and that while the few women who write well are very far above the ordinary intellectual level of their sex, the many women who write ill are very far below it. So that, after all, the severer critics are fulfilling a chivalrous duty in depriving the mere fact of feminine authorship of any false prestige which may give it a delusive attraction, and in recommending women of mediocre faculties—as at least a negative service they can render their sex—to abstain from writing.
The standing apology for women who become writers without any special qualification is that society shuts them out from other spheres of occupation. Society is a very culpable entity, and has to answer for the manufacture of many unwholesome commodities, from bad pickles to bad poetry. But society, like “matter,” and Her Majesty’s Government, and other lofty abstractions, has its share of excessive blame as well as excessive praise. Where there is one woman who writes from necessity, we believe there are three women who write from vanity; and besides, there is something so antispetic in the mere healthy fact of working for one’s bread, that the most trashy and rotten kind of feminine literature is not likely to have been produced under such circumstances. “In all labor there is profit;” but ladies’ silly novels, we imagine, are less the result of labor than of busy idleness.
Happily, we are not dependent on argument to prove that Fiction is a department of literature in which women can, after their kind, fully equal men. A cluster of great names, both living and dead, rush to our memories in evidence that women can produce novels not only fine, but among the very finest—novels, too, that have a precious speciality, lying quite apart from masculine aptitudes and experience. No educational restrictions can shut women out from the materials of fiction, and there is no species of art which is so free from rigid requirements. Like crystalline masses, it may take any form, and yet be beautiful; we have only to pour in the right elements—genuine observation, humor, and passion. But it is precisely this absence of rigid requirement which constitutes the fatal seduction of novel-writing to incompetent women. Ladies are not wont to be very grossly deceived as to their power of playing on the piano; here certain positive difficulties of execution have to be conquered, and incompetence inevitably breaks down. Every art which had its absolute technique is, to a certain extent, guarded from the intrusions of mere left-handed imbecility. But in novel-writing there are no barriers for incapacity to stumble against, no external criteria to prevent a writer from mistaking foolish facility for mastery. And so we have again and again the old story of La Fontaine’s ass, who pats his nose to the flute, and, finding that he elicits some sound, exclaims, “Moi, aussie, je joue de la flute”—a fable which we commend, at parting, to the consideration of any feminine reader who is in danger of adding to the number of “silly novels by lady novelists.”
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