CHAPTER XIV

     The Movement of Modern Literature

             POETRY as the fullness of imaginative self-expression of the entirely modernized mind begins with the writers of the later eighteenth and the early nineteenth century. They are the free impetuous but often narrow sources of these wider flowings. We se the initial tendencies which undergo a rapid growth of meaning and changes of form in the subsequent decades, until now all their sense and se3king have reached in the early twentieth a subtle intensity, refinement and variety of motives, a tense straining on many lines to find some last truth and utterance which must end either in a lingering decadence or in a luminous and satisfied self-exceeding. From the beginning this modern movement, in literature as in thought, takes the form of an ever widening and deepening intellectual and imaginative curiosity, a passion for knowledge, a passion for finding, an eye of intelligence awakened to all the multiform possibilities of new truth and  discovery. The Renascence was an awakening of the life spirit to wonder and curiosity and reflection and the stirred discovery of the things of the life and the mind; but the fullness of the modern age has been a much larger comprehensive awakening of the informed and clarified intellect to a wider curiosity, a much more extensive adventure of discovery and an insistent need to know and possess the truth of Nature and man and the universe and whatever may lie hidden behind their first appearances and suggestions. A long intellectual search for truth that goes probing always deeper into the physical, the vital and subjective, the action of body and life, mind and emotion and sensation and thought is now beginning to reach beyond these things or rather through their subtlest and strongest intensities of sight and feeling towards the truth of the Spirit. The soul of the Renascence was a lover of life and an amateur of knowledge; the modern spirit is drawn by the cult of a clear, broad and 

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minute intellectual and practical Truth; knowledge and a power of life founded on the power of knowledge are the dominating necessities of its being. Poetry in this age has followed intellectually and imaginatively the curve of this great impulse.

            Continental literature displays the mass of this movement with a much more central completeness and in a stronger and more consistent body and outline than English poetry. In the Teutonic countries the intellectual and romantic literature of the Germans at the beginning with its background of transcendental philosophy, at the end the work of the Scandinavian and Belgian writers with their only apparently opposite sides of an intellectual or a sensuous realism and a sentimental or a psychological mysticism,, the two strands sometimes separate, sometimes mingled, among the Latins the like commencement  in the work of Rousseau, Chateaubriand, Chénier, Hugo, the intermediate artistic development of most of the main influences by the Parnassians, the like later turn towards the poetry of Mallarmé, Verlaine, D’Annunzio, stigmatized by some as the beginning of a decadence, give us a distinct view of the curve. In English poetry the threads are more confused, the work has on the whole a less clear and definite inspiration and there in spite of the greatness of individual poets an inferior total effectivity; but at the beginning and the end it has one higher note, a lifting of sight beyond the stress of the intellect and the senses, which is reached either not at all or much less directly realized with a less pure vision in the more artistically sound and sufficient poetry of the Continent. Still the principal identical elements are distinguishable, sometimes very strongly pronounced and helped to some fullest expression by the great individual energy of imagination and force of character which are the most distinct powers of the English poetic mind. Often they thus stand out all the more remarkable by the magnificent narrowness of their self-concentrated isolation.

            Earliest among these many new forces to emerge with distinctness is an awakening of the eye to a changed vision of Nature, of the imagination to a more perfect and intimate visualisation, of the soul to a closer spiritual communion. An imaginative, scrutinizing, artistic or sympathetic dwelling on the details 

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of Nature, her sights, sounds, objects, sensible impressions is a persistent characteristic of modern and poetry; it is the poetic side of the same tendency which upon the intellectual has led to the immeasurable development of the observing and analyzing eye of Science. The older poetry directed an occasional objective eye on Nature, turning a side glance from life or thought to get some colouring or decorative effect or a natural border or back-ground for life or something that illustrated, ministered to or enriched the human thought or mood of the moment at most for a casual indulgence of the imagination and senses in natural beauty. But the intimate subjective treatment of Nature, the penetrated human response to her is mostly absent or comes only in rare and brief touches. On the larger scale her subjective life is realized not with an immediate communion, but through myth and the image of divine personalities that govern her powers. In all these directions modern poetry represents a great change of our mentality and a swift and vast extension of our imaginative experience. Nature now lives for the poet as an independent presence, a greater or4 equal power dwelling side by side with him or embracing and dominating his existence. Even the objective vision and interpretation of her has developed, where it continues at all the older poetic method, a much more minute and delicate eye and touch in place of the large strong and simply beautiful or telling effects which satisfied an earlier imagination. But where it goes beyond that fine outwardness, it has brought us a whole world of new vision; working sometimes by a vividly suggestive presentation, sometimes by a separation of effects and an imaginative reconstruction which reveals aspects the  first outward view had hidden in, sometimes by a penetrating impressionism which in its finest subtleties seems to be coming back by a detour to a sensuously mystical treatment, it goes within through the outward and now not so much presents as recreates physical Nature for us through the imaginative vision.¹ By that new creation it penetrates through the form nearer to the inner truth of her being.

            But the direct subjective approach to Nature is the most

¹ I am speaking here of Western literature. Oriental art and poetry at any rate in the far East had already in a different way anticipated this more intimate and imaginative seeing.    

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distinctly striking characteristic turn of the modern mentality. The approach proceeds from two sides which constantly meet each other and create between them a nexus of experience between man and Nature which is the modern way of responding to the universal Spirit.  On one side there is the subjective sense of Nature herself as a great life, a being, a Presence, with impressions, moods, emotions of here own expressed in her many symbols of life and stressing her objective manifestations. In the poets in whom this turn first disengages itself, that is a living conscious view of here to which they are constantly striving to give expression whether in a large sense of here presence or in a rendering of its particular impressions. On the other side there is sensitive human response, moved in emotion or thrilling in sensation or stirred by sheer beauty or responsive in mood, a response of satisfaction and possession or of dissatisfied yearning and seeking, in the whole an attempt to relate or harmonise the soul and mind and sensational and vital being of the human individual with the soul and mind and life and body of the visible and sensible universe. Ordinarily it is through the imagination and the intellect and the soul of sensibility that this approach is made; but there is also a certain endeavour to get through these instruments to a closer spiritual relation and, if not yet to embrace Nature by the Spirit in man, to harmonise and unite the spiritual soul of man with the spiritual Presence in Nature.

            Another widening of experience which modern poetry renders much more universally and with a constant power and insistence is a greater awakening of man to himself, to man in this warp and weft of Space and Time and in the stress of the universe, to all that is meant by his present, his past and his future. Here too we have a parallel imaginative movement in poetry to the intellectual movement of thought and science with its large and its minute enquiry into the origins and antiquity and history of the race, into the sources of its present development, into all its physical, psychological, sociological being and the many ideal speculations and practical aspirations of its future which have arisen from this new knowledge of the human being and his possibilities. Formerly, the human mind in its generality 

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did not go very far in these directions. Its philosophy was speculative and metaphysical, but with little actuality except for the intellectual and spiritual life of the individual, its science explorative of superficial phenomenon rather than opulent both in detail and fruitful generalization; its view of the past was mythological, traditional and national, not universal and embracing, its view of the present limited in objective scope and, with certain exceptions, of no very great subjective profundity; an outlook on the future was remarkable by its absence. The constant self-expansion of the modern mind has broken down many limiting barriers; a vast objective knowledge, an increasingly subtle subjectivity, a vivid living in the past, present and future, a universal view of man as of Nature are its strong innovations. This change has found inevitably its vivid reflections in the wider many-sided interests, the delicate refinements, fine searchings, large and varied outlook and profound inlook of modern poetry.

            The first widening breadth of this universal interest in man, not solely the man of today and our own country and type or of the past tradition of our own culture, but man in himself in all his ever-changing history and variety, came in the form of an age poetic and romantic valuing of all that had been ignored and put aside as uncouth and barbarous by the older classical or otherwise limited type of mentality. It sought out rather all that was unfamiliar and attractive by its unlikeness to the present, the primitive, the savage, mediaeval man and his vivid life and brilliant setting, the Orient very artificially seen through a heavily coloured glamour, the ruins of the past, the life of the peasant or the solitary, the outlaw, man near to Nature undisguised by conventions and uncorrupted by an artificial culture or man in revolt against conventions, a willed preference for these strange and interesting aspects of humanity, as in Nature for her wild and grand, savage and lonely scenes or her rich and tropical haunts or her retired spots of self-communion. On one side a sentimental or a philosophic naturalism, on the other a flamboyant or many-hued romanticism, superficial mediaevalism, romanticized Hellenism, an interest in the fantastic and the supernatural, tendencies of an intellectual or an ideal transcendentalism, are the salient constituting characters. They make up that 

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brilliant and confusedly complex, but often crude and unfinished literature, stretching from Rousseau and Chateaubriand to Hugo and taking on its way Goethe, Shiller and Heine, Wordsworth, Byron, Keats and Shelley, which forms a hasty transition from the Renascence and its after-fruits to the modernism of today which is already becoming the modernism of yesterday. Much of it we can now see to have been ill-grasped, superficial and tentative; much, as in Chateaubriand and in Byron, was artificial, a post and affectation; much, as in the French Romanticists, merely bizarre, overstrained and overcoloured; a later criticism condemned in it a tendency to inartistic excitement, looseness of form, an unintellectual shallowness or emptiness, an ill-balanced imagination. It laid itself open certainly in some of its more exaggerated turns to the reproach,-not justly to be alleged against the true romantic element in poetry, -that the stumbling-block of romanticism is falsity. Nevertheless, behind this often defective frontage was the activity of a considerable force of new truth and power, much exceedingly great work was done, the view of the imagination was immensely widened and an extraordinary number of new motives brought in which the later nineteenth century developed with a greater care and finish and conscientious accuracy, but with crudities of its own and perhaps with a less fine gust of self-confident genius and large inspiration.

            The recoil from these primary tendencies took at first the  aspect of a stress upon artistic execution, on form, on balance and design, on meticulous beauty of language and a minute care and finished invention in rhythm. An unimpassioned or only artistically impassioned portraiture and sculpture of scene and object and idea and feeling, man and Nature was the idea that governed this artistic and intellectual effort. A wide, calm and impartial interest in all subjects for the sake of art and a poetically intellectual satisfaction, -this poise had already been anticipated by Goethe, -is the atmosphere which it attempts to create around it. There is here a certain imaginative reflection of the contemporary scientific, historic and critical interest in man, in his past and present, his creations and surroundings, a cognate effort to be unimpassioned, impersonal, scrupulous, skeptically interested and reflective, though in poetry it loses the cold accuracy of  

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the critical intellect and assumes the artistic colour, emphasis, warmth of the constructive imagination. There is amidst a wide atmosphere of sceptical or positive thinking an attempt to enter into the psychology of barbaric and civilized, antique, mediaeval and modern, occidental and oriental humanity, to reproduce in artistic form the spirit of the inner truth and outer form of its religions, philosophic notions, societies, arts, monuments, constructions, to reflect its past inner and outer history and present frames and mentalities. This movement too was brief in duration and soon passed away into other forms which arose out of it, though they seemed a revolt against its principles. This apparent paradox of a development draped in the colours of revolt is a constant psychological feature of all human evolution.

            In this turn we are struck by its most glaring feature, the vehement waving of the revolutionary red flag of realism. Realism is in its essence an attempt to see man and his world as they really are without veils and pretences; it is imagination turning upon itself and trying to get rid of its native tendency to give a personal turn or an enhanced colouring to the object, art trying to figure as a selective process of scientific observation and synthetised analysis. Necessarily, whenever it is art at all, it betrays itself in the process. Its natural movement is away from the vistas of the past to a pre-occupation with the immediate present, although it began with a double effort, to represent the past with a certain vividness of hard and often brutal truth, not in the colours in which the ideally constructive imagination sees it through the haze of distance, and to represent the present too with the same harsh and violent actuality. But success in this kind of representation of the past is impossible; for that alone can be brought under an accurate because an immediate observation. Scientific in its inspiration, it subjects man’s life and psychology to the scalpel and the microscope, exaggerates all that strikes the first outward view of him, his littlenesses, imperfections, uglinesses, morbidities, and comes easily to regard these things as the whole or the greater part of him and to treat life as if it were a psychological and physiological disease, a fungoid growth upon  

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material Nature: it ends, indeed almost begins, by an exaggeration and overstressing which betrays its true character, the posthumous child of romanticism perverted by a pseudo-scientific preoccupation. Romanticism also laid a constant stress on the grotesque, diseased, abnormal, but for the sake of artistic effect, to add another tone to its other glaring colours. Realism professes to render the same facts in the proportions of truth and science, but being art and not science, it inevitably seeks for pronounced and shades of natural truth in order to arrive at a conspicuous vividness. In the same movement it falsifies the true measure of the ideal, which is a part of the totality of human life and nature, by bringing the idealism in man down to the level of his normal daily littlenesses; it reduces it to a pretension and figment, ignoring the justification of the idealistic element in art which is that the truth of the ideal consist essentially in its aspiration beyond the limitations of immediate actuality, in what it ignores and what it attempts, lies open to the reproach aimed at romanticism; its stumbling-block is a falsity which pursues both its idea and its method. Nevertheless this movement too behind its crudities has brought in new elements and motives. It has done very considerable work in fiction and prose drama; in poetry, even, it has brought in some new strains amid the greater powers, but here it could not dominate, -for that would have meant the death of the very spirit of poetry whose breath of life is the exceeding of outward reality. Realism is still with us, but has already evolved out of itself another creative power whose advent announces its own passing.  

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