Objection is often raised against realistic biography because it reveals
so much that is important and even sacred about a man's life. The real
objection to it will rather be found in the fact that it reveals about a
man the precise points which are unimportant. It reveals and asserts and
insists on exactly those things in a man's life of which the man himself
is wholly unconscious; his exact class in society, the circumstances of
his ancestry, the place of his present location. These are things which
do not, properly speaking, ever arise before the human vision. They do
not occur to a man's mind; it may be said, with almost equal truth, that
they do not occur in a man's life. A man no more thinks about himself as
the inhabitant of the third house in a row of Brixton villas than he
thinks about himself as a strange animal with two legs. What a man's
name was, what his income was, whom he married, where he lived, these
are not sanctities; they are irrelevancies.
A very strong case of this is the case of the Brontës. The Brontë is in
the position of the mad lady in a country village; her eccentricities
form an endless source of innocent conversation to that exceedingly mild
and bucolic circle, the literary world. The truly glorious gossips of
literature, like Mr. Augustine Birrell and Mr. Andrew Lang, never tire
of collecting all the glimpses and anecdotes and sermons and side-lights
and sticks and straws which will go to make a Brontë museum. They are
the most personally discussed of all Victorian authors, and the
limelight of biography has left few darkened corners in the dark old
Yorkshire house. And yet the whole of this biographical investigation,
though natural and picturesque, is not wholly suitable to the Brontës.
For the Brontë genius was above all things deputed to assert the supreme
unimportance of externals. Up to that point truth had always been
conceived as existing more or less in the novel of manners. Charlotte
Brontë electrified the world by showing that an infinitely older and
more elemental truth could be conveyed by a novel in which no person,
good or bad, had any manners at all. Her work represents the first great
assertion that the humdrum life of modern civilisation is a disguise as
tawdry and deceptive as the costume of a _bal masqué_. She showed that
abysses may exist inside a governess and eternities inside a
manufacturer; her heroine is the commonplace spinster, with the dress of
merino and the soul of flame. It is significant to notice that Charlotte
Brontë, following consciously or unconsciously the great trend of her
genius, was the first to take away from the heroine not only the
artificial gold and diamonds of wealth and fashion, but even the natural
gold and diamonds of physical beauty and grace. Instinctively she felt
that the whole of the exterior must be made ugly that the whole of the
interior might be made sublime. She chose the ugliest of women in the
ugliest of centuries, and revealed within them all the hells and heavens
of Dante.
It may, therefore, I think, be legitimately said that the externals of
the Brontës' life, though singularly picturesque in themselves, matter
less than the externals of almost any other writers. It is interesting
to know whether Jane Austen had any knowledge of the lives of the
officers and women of fashion whom she introduced into her masterpieces.
It is interesting to know whether Dickens had ever seen a shipwreck or
been inside a workhouse. For in these authors much of the conviction is
conveyed, not always by adherence to facts, but always by grasp of them.
But the whole aim and purport and meaning of the work of the Brontës is
that the most futile thing in the whole universe is fact. Such a story
as "Jane Eyre" is in itself so monstrous a fable that it ought to be
excluded from a book of fairy tales. The characters do not do what they
ought to do, nor what they would do, nor it might be said, such is the
insanity of the atmosphere, not even what they intend to do. The conduct
of Rochester is so primevally and superhumanly caddish that Bret Harte
in his admirable travesty scarcely exaggerated it. "Then, resuming his
usual manner, he threw his boots at my head and withdrew," does perhaps
reach to something resembling caricature. The scene in which Rochester
dresses up as an old gipsy has something in it which is really not to be
found in any other branch of art, except in the end of the pantomime,
where the Emperor turns into a pantaloon. Yet, despite this vast
nightmare of illusion and morbidity and ignorance of the world, "Jane
Eyre" is perhaps the truest book that was ever written. Its essential
truth to life sometimes makes one catch one's breath. For it is not true
to manners, which are constantly false, or to facts, which are almost
always false; it is true to the only existing thing which is true,
emotion, the irreducible minimum, the indestructible germ. It would not
matter a single straw if a Brontë story were a hundred times more
moonstruck and improbable than "Jane Eyre," or a hundred times more
moonstruck and improbable than "Wuthering Heights." It would not matter
if George Read stood on his head, and Mrs. Read rode on a dragon, if
Fairfax Rochester had four eyes and St. John Rivers three legs, the
story would still remain the truest story in the world. The typical
Brontë character is, indeed, a kind of monster. Everything in him except
the essential is dislocated. His hands are on his legs and his feet on
his arms, his nose is above his eyes, but his heart is in the right
place.
The great and abiding truth for which the Brontë cycle of fiction stands
is a certain most important truth about the enduring spirit of youth,
the truth of the near kinship between terror and joy. The Brontë
heroine, dingily dressed, badly educated, hampered by a humiliating
inexperience, a kind of ugly innocence, is yet, by the very fact of her
solitude and her gaucherie, full of the greatest delight that is
possible to a human being, the delight of expectation, the delight of an
ardent and flamboyant ignorance. She serves to show how futile it is of
humanity to suppose that pleasure can be attained chiefly by putting on
evening dress every evening, and having a box at the theatre every first
night. It is not the man of pleasure who has pleasure; it is not the man
of the world who appreciates the world. The man who has learnt to do all
conventional things perfectly has at the same time learnt to do them
prosaically. It is the awkward man, whose evening dress does not fit
him, whose gloves will not go on, whose compliments will not come off,
who is really full of the ancient ecstasies of youth. He is frightened
enough of society actually to enjoy his triumphs. He has that element of
fear which is one of the eternal ingredients of joy. This spirit is the
central spirit of the Brontë novel. It is the epic of the exhilaration
of the shy man. As such it is of incalculable value in our time, of
which the curse is that it does not take joy reverently because it does
not take it fearfully. The shabby and inconspicuous governess of
Charlotte Brontë, with the small outlook and the small creed, had more
commerce with the awful and elemental forces which drive the world than
a legion of lawless minor poets. She approached the universe with real
simplicity, and, consequently, with real fear and delight. She was, so
to speak, shy before the multitude of the stars, and in this she had
possessed herself of the only force which can prevent enjoyment being as
black and barren as routine. The faculty of being shy is the first and
the most delicate of the powers of enjoyment. The fear of the Lord is
the beginning of pleasure.
Upon the whole, therefore, I think it may justifiably be said that the
dark wild youth of the Brontës in their dark wild Yorkshire home has
been somewhat exaggerated as a necessary factor in their work and their
conception. The emotions with which they dealt were universal emotions,
emotions of the morning of existence, the springtide joy and the
springtide terror. Every one of us as a boy or girl has had some
midnight dream of nameless obstacle and unutterable menace, in which
there was, under whatever imbecile forms, all the deadly stress and
panic of "Wuthering Heights." Every one of us has had a day-dream of
our own potential destiny not one atom more reasonable than "Jane Eyre."
And the truth which the Brontës came to tell us is the truth that many
waters cannot quench love, and that suburban respectability cannot touch
or damp a secret enthusiasm. Clapham, like every other earthly city, is
built upon a volcano. Thousands of people go to and fro in the
wilderness of bricks and mortar, earning mean wages, professing a mean
religion, wearing a mean attire, thousands of women who have never found
any expression for their exaltation or their tragedy but to go on
working harder and yet harder at dull and automatic employments, at
scolding children or stitching shirts. But out of all these silent ones
one suddenly became articulate, and spoke a resonant testimony, and her
name was Charlotte Brontë. Spreading around us upon every side to-day
like a huge and radiating geometrical figure are the endless branches of
the great city. There are times when we are almost stricken crazy, as
well we may be, by the multiplicity of those appalling perspectives, the
frantic arithmetic of that unthinkable population. But this thought of
ours is in truth nothing but a fancy. There are no chains of houses;
there are no crowds of men. The colossal diagram of streets and houses
is an illusion, the opium dream of a speculative builder. Each of these
men is supremely solitary and supremely important to himself. Each of
these houses stands in the centre of the world. There is no single house
of all those millions which has not seemed to someone at some time the
heart of all things and the end of travel.