M. Albalat has, then, published a manual entitled _The Art of Writing
Taught in Twenty Lessons_. Had this work appeared at an earlier date,
it would certainly have found a place in the library of M. Dumouchel,
professor of literature, and he would have recommended it to his
friends Bouvard and Pécuchet: "Then," as Flaubert tells us, "they
sought to determine the precise constitution of style, and, thanks
to the authors recommended by Dumouchel, they learned the secret
of all the genres." However, the two old boys would have found M.
Albalat's remarks somewhat subtle. They would have been shocked to
learn that _Télémaque_ is badly written and that Mérimée would gain by
condensation. They would have rejected M. Albalat and set to work on
their biography of the Duc d'Angoulême without him.
Such resistance does not surprise me. It springs, perhaps, from an
obscure feeling that the unconscious writer laughs at principles,
at the art of epithets, and at the artifice of the three graduated
impulses. Had M. Albalat known that intellectual effort, and
especially literary effort, is, in very large measure, independent
of consciousness, he would have been less imprudent and hesitated to
divide a writer's qualities into two classes: natural qualities and
qualities that can be acquired. As if a quality--that is to say a
manner of being and of feeling--were something external to be added
like a colour or an odour. One becomes what he is--without wishing to
even, and despite every effort to oppose it. The most enduring patience
cannot turn a blind imagination into a visual imagination, and the
work of a writer who sees the landscape, whose aspect he transposes
into terms of literary art, is better, however awkward, than after
it has been retouched by someone whose vision is void, or profoundly
different. "But the master alone can give the salient stroke." I can
see Pécuchet's discouragement at this. The master's stroke in artistic
literature--even the salient stroke--is necessarily the very one on
which stress should not have been laid. Otherwise the stroke emphasizes
the detail to which it is customary to give prominence, and not that
which had struck the unskilled but sincere inner eye of the apprentice.
M. Albalat makes an abstraction of this almost always unconscious
vision, and defines style as "the art of grasping the value of words
and their interrelations." Talent, in his opinion, consists "not in
making a dull, lifeless use of words, but in discovering the _nuances_,
the images, the sensations, which result from their combinations."
Here we are, then, in the realm of pure verbalism--in the ideal region
of signs. It is a question of manipulating these signs and arranging
them in patterns that will give the illusion of representing the world
of sensations. Thus reversed, the problem is insoluble. It may well
happen, since all things are possible, that such combinations of words
will evoke life--even a determinate life--but more often they will
remain inert. The forest becomes petrified. A critique of style should
begin with a critique of the inner vision, by an essay on the formation
of images. There are, to be sure, two chapters on images in Albalat's
book, but they come quite at the end. Thus the mechanism of language is
there demonstrated in inverse order, since the first step is the image,
the last the abstraction. A proper analysis of the natural stylistic
process would begin with the sensation and end with the pure idea--
so pure that it corresponded not only to nothing real, but to nothing
imaginative either.
If there were an art of writing, it would be nothing more or less than
the art of feeling, the art of seeing, the art of hearing, the art of
using all the senses, whether directly or through the imagination;
and the new, serious method of a theory of style would be an attempt
to show how these two separate worlds--the world of sensations and
the world of words--penetrate each other. There is a great mystery
in this, since they lie infinitely far apart--that is to say, they
are parallel. Perhaps we should see here the operation of a sort of
wireless telegraphy. We note that the needles on the two dials act in
unison, and that is all. But this mutual dependence is, in reality, far
from being as complete and as clear as in a mechanical device. When
all is said, the accords between words and sensations are very few
and very imperfect. We have no sure means of expressing our thoughts,
unless perhaps it be silence. How many circumstances there are in life,
when the eyes, the hands, the mute mouth, are more eloquent than any
words.[4]