Of Other Worlds Read online

  To that extent the book is a specimen of the most scandalous escapism: it paints a happiness under incompatible conditions—the sort of freedom we can have only in childhood and the sort we can have only in maturity—and conceals the contradiction by the further pretence that the characters are not human beings at all. The one absurdity helps to hide the other. It might be expected that such a book would unfit us for the harshness of reality and send us back to our daily lives unsettled and discontented. I do not find that it does so. The happiness which it presents to us is in fact full of the simplest and most attainable things—food, sleep, exercise, friendship, the face of nature, even (in a sense) religion. That ‘simple but sustaining meal’ of ‘bacon and broad beans and a macaroni pudding’ which Rat gave to his friends has, I doubt not, helped down many a real nursery dinner. And in the same way the whole story, paradoxically enough, strengthens our relish for real life. This excursion into the preposterous sends us back with renewed pleasure to the actual.

  It is usual to speak in a playfully apologetic tone about one’s adult enjoyment of what are called ‘children’s books’. I think the convention a silly one. No book is really worth reading at the age of ten which is not equally (and often far more) worth reading at the age of fifty—except, of course, books of information. The only imaginative works we ought to grow out of are those which it would have been better not to have read at all. A mature palate will probably not much care for crème de menthe: but it ought still to enjoy bread and butter and honey.

  Another very large class of stories turns on fulfilled prophecies—the story of Oedipus, or The Man Who Would Be King, or The Hobbit. In most of them the very steps taken to prevent the fulfilment of the prophecy actually bring it about. It is foretold that Oedipus will kill his father and marry his mother. In order to prevent this from happening he is exposed on the mountain: and that exposure, by leading to his rescue and thus to his life among strangers in ignorance of his real parentage, renders possible both the disasters. Such stories produce (at least in me) a feeling of awe, coupled with a certain sort of bewilderment such as one often feels in looking at a complex pattern of lines that pass over and under one another. One sees, yet does not quite see, the regularity. And is there not good occasion both for awe and bewilderment? We have just had set before our imagination something that has always baffled the intellect: we have seen how destiny and free will can be combined, even how free will is the modus operandi of destiny. The story does what no theorem can quite do. It may not be ‘like real life’ in the superficial sense: but it sets before us an image of what reality may well be like at some more central region.

  It will be seen that throughout this essay I have taken my examples indiscriminately from books which critics would (quite rightly) place in very different categories—from American ‘scientifiction’ and Homer, from Sophocles and Märchen, from children’s stories and the intensely sophisticated art of Mr de la Mare. This does not mean that I think them of real literary merit. But if I am right in thinking that there is another enjoyment in Story besides the excitement, then popular romance even on the lowest level becomes rather more important than we had supposed. When you see an immature or uneducated person devouring what seem to you merely sensational stories, can you be sure what kind of pleasure he is enjoying? It is, of course, no good asking him. If he were capable of analysing his own experience as the question requires him to do, he would be neither uneducated nor immature. But because he is inarticulate we must not give judgement against him. He may be seeking only the recurring tension of imagined anxiety. But he may also, I believe, be receiving certain profound experiences which are, for him, not acceptable in any other form.

  Mr Roger Lancelyn Green, writing in English not long ago, remarked that the reading of Rider Haggard had been to many a sort of religious experience. To some people this will have seemed simply grotesque. I myself would strongly disagree with it if ‘religious’ is taken to mean ‘Christian’. And even if we take it in a sub-Christian sense, it would have been safer to say that such people had first met in Haggard’s romances elements which they would meet again in religious experience if they ever came to have any. But I think Mr Green is very much nearer the mark than those who assume that no one has ever read the romances except in order to be thrilled by hair-breadth escapes. If he had said simply that something which the educated receive from poetry can reach the masses through stories of adventure, and almost in no other way, then I think he would have been right. If so, nothing can be more disastrous than the view that the cinema can and should replace popular written fiction. The elements which it excludes are precisely those which give the untrained mind its only access to the imaginative world. There is death in the camera.

  As I have admitted, it is very difficult to tell in any given case whether a story is piercing to the unliterary reader’s deeper imagination or only exciting his emotions. You cannot tell even by reading the story for yourself. Its badness proves very little. The more imagination the reader has, being an untrained reader, the more he will do for himself. He will, at a mere hint from the author, flood wretched material with suggestion and never guess that he is himself chiefly making what he enjoys. The nearest we can come to a test is by asking whether he often re-reads the same story.

  It is, of course, a good test for every reader of every kind of book. An unliterary man may be defined as one who reads books once only. There is hope for a man who has never read Malory or Boswell or Tristram Shandy or Shakespeare’s Sonnets: but what can you do with a man who says he ‘has read’ them, meaning he has read them once, and thinks that this settles the matter? Yet I think the test has a special application to the matter in hand. For excitement, in the sense defined above, is just what must disappear from a second reading. You cannot, except at the first reading, be really curious about what happened. If you find that the reader of popular romance—however uneducated a reader, however bad the romances—goes back to his old favourites again and again, then you have pretty good evidence that they are to him a sort of poetry.

  The re-reader is looking not for actual surprises (which can come only once) but for a certain surprisingness. The point has often been misunderstood. The man in Peacock thought that he had disposed of ‘surprise’ as an element in landscape gardening when he asked what happened if you walked through the garden for the second time. Wiseacre! In the only sense that matters the surprise works as well the twentieth time as the first. It is the quality of unexpectedness, not the fact that delights us. It is even better the second time. Knowing that the ‘surprise’ is coming we can now fully relish the fact that this path through the shrubbery doesn’t look as if it were suddenly going to bring us out on the edge of the cliff. So in literature. We do not enjoy a story fully at the first reading. Not till the curiosity, the sheer narrative lust, has been given its sop and laid asleep, are we at leisure to savour the real beauties. Till then, it is like wasting great wine on a ravenous natural thirst which merely wants cold wetness. The children understand this well when they ask for the same story over and over again, and in the same words. They want to have again the ‘surprise’ of discovering that what seemed Little Red Riding Hood’s grandmother is really the wolf. It is better when you know it is coming: free from the shock of actual surprise you can attend better to the intrinsic surprisingness of the peripeteia.

  I should like to be able to believe that I am here in a very small way contributing (for criticism does not always come later than practise) to the encouragement of a better school of prose story in England: of story that can mediate imaginative life to the masses while not being contemptible to the few. But perhaps this is not very likely. It must be admitted that the art of Story as I see it is a very difficult one. What its central difficulty is I have already hinted when I complained that in The War of the Worlds the idea that really matters becomes lost or blunted as the story gets under way. I must now add that there is a perpetual danger of this happening in all stories. To be storie
s at all they must be series of events: but it must be understood that this series—the plot, as we call it—is only really a net whereby to catch something else. The real theme may be, and perhaps usually is, something that has no sequence in it, something other than a process and much more like a state or quality. Giantship, otherness, the desolation of space, are examples that have crossed our path. The titles of some stories illustrate the point very well. The Well at the World’s End—can a man write a story to that title? Can he find a series of events following one another in time which will really catch and fix and bring home to us all that we grasp at on merely hearing the six words? Can a man write a story on Atlantis—or is it better to leave the word to work on its own? And I must confess that the net very seldom does succeed in catching the bird. Morris in The Well at the World’s End came near to success—quite near enough to make the book worth many readings. Yet, after all, the best moments of it come in the first half.

  But it does sometimes succeed. In the works of the late E. R. Eddison it succeeds completely. You may like or dislike his invented worlds (I myself like that of The Worm Ouroboros and strongly dislike that of Mistress of Mistresses) but there is here no quarrel between the theme and the articulation of the story. Every episode, every speech, helps to incarnate what the author is imagining. You could spare none of them. It takes the whole story to build up that strange blend of renaissance luxury and northern hardness. The secret here is largely the style, and especially the style of the dialogue. These proud, reckless, amorous people create themselves and the whole atmosphere of their world chiefly by talking. Mr de la Mare also succeeds, partly by style and partly by never laying the cards on the table. Mr David Lindsay, however, succeeds while writing a style which is at times (to be frank) abominable. He succeeds because his real theme is, like the plot, sequential, a thing in time, or quasi-time: a passionate spiritual journey. Charles Williams had the same advantage, but I do not mention his stories much here because they are hardly pure story in the sense we are now considering. They are, despite their free use of the supernatural, much closer to the novel; a believed religion, detailed character drawing, and even social satire all come in. The Hobbit escapes the danger of degenerating into mere plot and excitement by a very curious shift of tone. As the humour and homeliness of the early chapters, the sheer ‘Hobbitry’, dies away we pass insensibly into the world of epic. It is as if the battle of Toad Hall had become a serious heimsókn and Badger had begun to talk like Njal. Thus we lose one theme but find another. We kill—but not the same fox.

  It may be asked why anyone should be encouraged to write a form in which the means are apparently so often at war with the end. But I am hardly suggesting that anyone who can write great poetry should write stories instead. I am rather suggesting what those whose work will in any case be a romance should aim at. And I do not think it unimportant that good work in this kind, even work less than perfectly good, can come where poetry will never come.

  Shall I be thought whimsical if, in conclusion, I suggest that this internal tension in the heart of every story between the theme and the plot constitutes, after all, its chief resemblance to life? If Story fails in that way does not life commit the same blunder? In real life, as in a story, something must happen. That is just the trouble. We grasp at a state and find only a succession of events in which the state is never quite embodied. The grand idea of finding Atlantis which stirs us in the first chapter of the adventure story is apt to be frittered away in mere excitement when the journey has once been begun. But so, in real life, the idea of adventure fades when the day-to-day details begin to happen. Nor is this merely because actual hardship and danger shoulder it aside. Other grand ideas—home-coming, reunion with a beloved—similarly elude our grasp. Suppose there is no disappointment; even so—well, you are here. But now, something must happen, and after that something else. All that happens may be delightful: but can any such series quite embody the sheer state of being which was what we wanted? If the author’s plot is only a net, and usually an imperfect one, a net of time and event for catching what is not really a process at all, is life much more? I am not sure, on second thoughts, that the slow fading of the magic in The Well at the World’s End is, after all, a blemish. It is an image of the truth. Art, indeed, may be expected to do what life cannot do: but so it has done. The bird has escaped us. But it was at least entangled in the net for several chapters. We saw it close and enjoyed the plumage. How many ‘real lives’ have nets that can do as much?

  In life and art both, as it seems to me, we are always trying to catch in our net of successive moments something that is not successive. Whether in real life there is any doctor who can teach us how to do it, so that at last either the meshes will become fine enough to hold the bird, or we be so changed that we can throw our nets away and follow the bird to its own country, is not a question for this essay. But I think it is sometimes done—or very, very nearly done—in stories. I believe the effort to be well worth making.

  II

  ON THREE WAYS OF WRITING FOR CHILDREN

  I think there are three ways in which those who write for children may approach their work; two good ways and one that is generally a bad way.

  I came to know of the bad way quite recently and from two unconscious witnesses. One was a lady who sent me the MS of a story she had written in which a fairy placed at a child’s disposal a wonderful gadget. I say ‘gadget’ because it was not a magic ring or hat or cloak or any such traditional matter. It was a machine, a thing of taps and handles and buttons you could press. You could press one and get an ice cream, another and get a live puppy, and so forth. I had to tell the author honestly that I didn’t much care for that sort of thing. She replied, ‘No more do I, it bores me to distraction. But it is what the modern child wants.’ My other bit of evidence was this. In my own first story I had described at length what I thought a rather fine high tea given by a hospitable faun to the little girl who was my heroine. A man, who has children of his own, said, ‘Ah, I see how you got to that. If you want to please grown-up readers you give them sex, so you thought to yourself, “That won’t do for children, what shall I give them instead? I know! The little blighters like plenty of good eating.” ’ In reality, however, I myself like eating and drinking. I put in what I would have liked to read when I was a child and what I still like reading now that I am in my fifties.

  The lady in my first example, and the married man in my second, both conceived writing for children as a special department of ‘giving the public what it wants’. Children are, of course, a special public and you find out what they want and give them that, however little you like it yourself.

  The next way may seem at first to be very much the same, but I think the resemblance is superficial. This is the way of Lewis Carroll, Kenneth Grahame, and Tolkien. The printed story grows out of a story told to a particular child with the living voice and perhaps ex tempore. It resembles the first way because you are certainly trying to give that child what it wants. But then you are dealing with a concrete person, this child who, of course, differs from all other children. There is no question of ‘children’ conceived as a strange species whose habits you have ‘made up’ like an anthropologist or a commercial traveller. Nor, I suspect, would it be possible, thus face to face, to regale the child with things calculated to please it but regarded by yourself with indifference or contempt. The child, I am certain, would see through that. In any personal relation the two participants modify each other. You would become slightly different because you were talking to a child and the child would become slightly different because it was being talked to by an adult. A community, a composite personality, is created and out of that the story grows.

  The third way, which is the only one I could ever use myself, consists in writing a children’s story because a children’s story is the best art-form for something you have to say: just as a composer might write a Dead March not because there was a public funeral in view but because certain mus
ical ideas that had occurred to him went best into that form. This method could apply to other kinds of children’s literature besides stories. I have been told that Arthur Mee never met a child and never wished to: it was, from his point of view, a bit of luck that boys liked reading what he liked writing. This anecdote may be untrue in fact, but it illustrates my meaning.

  Within the species ‘children’s story’ the sub-species which happened to suit me is the fantasy or (in a loose sense of that word) the fairy tale. There are, of course, other sub-species. E. Nesbit’s trilogy about the Bastable family is a very good specimen of another kind. It is a ‘children’s story’ in the sense that children can and do read it: but it is also the only form in which E. Nesbit could have given us so much of the humours of childhood. It is true that the Bastable children appear, successfully treated from the adult point of view, in one of her grown-up novels, but they appear only for a moment. I do not think she would have kept it up. Sentimentality is so apt to creep in if we write at length about children as seen by their elders. And the reality of childhood, as we all experienced it, creeps out. For we all remember that our childhood, as lived, was immeasurably different from what our elders saw. Hence Sir Michael Sadler, when I asked his opinion about a certain new experimental school, replied, ‘I never give an opinion on any of those experiments till the children have grown up and can tell us what really happened.’ Thus the Bastable trilogy, however improbable many of its episodes may be, provides even adults, in one sense, with more realistic reading about children than they could find in most books addressed to adults. But also, conversely, it enables the children who read it to do something much more mature than they realise. For the whole book is a character study of Oswald, an unconsciously satiric self-portrait, which every intelligent child can fully appreciate: but no child would sit down to read a character study in any other form. There is another way in which children’s stories mediate this psychological interest, but I will reserve that for later treatment.