Mystery and Manners (12 page)

When anyone writes about the poor in order merely to reveal their material lack, then he is doing what the sociologist does, not what the artist does. The poverty he writes about is so essential that it needn't have anything at all to do with money.

Of course Kipling, like most fiction writers, was attracted by the manners of the poor. The poor love formality, I believe, even better than the wealthy, but their manners and forms are always being interrupted by necessity. The mystery of existence is always showing through the texture of their ordinary lives, and I'm afraid that this makes them irresistible to the novelist.

A sense of loss is natural to us, and it is only in these centuries when we are afflicted with the doctrine of the perfectibility of human nature by its own efforts that the vision of the freak in fiction is so disturbing. The freak in modern fiction is usually disturbing to us because he keeps us from forgetting that we share in his state. The only time he should be disturbing to us is when he is held up as a whole man.

That this happens frequently, I cannot deny, but as often as it happens, it indicates a disease, not simply in the novelist but in the society that has given him his values.

Every novelist has his preoccupations, and none can see and write everything. Partial vision has to be expected, but partial vision is not dishonest vision unless it has been dictated. I don't think that we have any right to demand of our novelists that they write an
American
novel at all. A novel that could be described simply as an American novel and no more would be too limited an undertaking for a good novelist to waste his time on. As a fiction writer who is a Southerner, I use the idiom and the manners of the country I know, but I don't consider that I write
about
the South. So far as I am concerned as a novelist, a bomb on Hiroshima affects my judgment of life in rural Georgia, and this is not the result of taking a relative view and judging one thing by another, but of taking an absolute view and judging all things together; for a view taken in the light of the absolute will include a good deal more than one taken merely in the light provided by a house-to-house survey.

Total Effect and the Eighth Grade

In two recent instances in Georgia, parents have objected to their eighth- and ninth-grade children's reading assignments in modern fiction. This seems to happen with some regularity in cases throughout the country. The unwitting parent picks up his child's book, glances through it, comes upon passages of erotic detail or profanity, and takes off at once to complain to the school board. Sometimes, as in one of the Georgia cases, the teacher is dismissed and hackles rise in liberal circles everywhere.

The two cases in Georgia, which involved Steinbeck's
East of Eden
and John Hersey's
A Bell for Adano,
provoked considerable newspaper comment. One columnist, in commending the enterprise of the teachers, announced that students do not like to read the fusty works of the nineteenth century, that their attention can best be held by novels dealing with the realities of our own time, and that the Bible, too, is full of racy stories.

Mr. Hersey himself addressed a letter to the State School Superintendent in behalf of the teacher who had been dismissed. He pointed out that his book is not scandalous, that it attempts to convey an earnest message about the nature of democracy, and that it falls well within the limits of the principle of “total effect,” that principle followed in legal cases by which a book is judged not for isolated parts but by the final effect of the whole book upon the general reader.

I do not want to comment on the merits of these particular cases. What concerns me is what novels ought to be assigned in the eighth and ninth grades as a matter of course, for if these cases indicate anything, they indicate the haphazard way in which fiction is approached in our high schools. Presumably there is a state reading list which contains “safe” books for teachers to assign; after that it is up to the teacher.

English teachers come in Good, Bad, and Indifferent, but too frequently in high schools anyone who can speak English is allowed to teach it. Since several novels can't easily be gathered into one textbook, the fiction that students are assigned depends upon their teacher's knowledge, ability, and taste: variable factors at best. More often than not, the teacher assigns what he thinks will hold the attention and interest of the students. Modern fiction will certainly hold it.

Ours is the first age in history which has asked the child what he would tolerate learning, but that is a part of the problem with which I am not equipped to deal. The devil of Educationism that possesses us is the kind that can be “cast out only by prayer and fasting.” No one has yet come along strong enough to do it. In other ages the attention of children was held by Homer and Virgil, among others, but, by the reverse evolutionary process, that is no longer possible; our children are too stupid now to enter the past imaginatively. No one asks the student if algebra pleases him or if he finds it satisfactory that some French verbs are irregular, but if he prefers Hersey to Hawthorne, his taste must prevail.

I would like to put forward the proposition, repugnant to most English teachers, that fiction, if it is going to be taught in the high schools, should be taught as a subject and as a subject with a history. The total effect of a novel depends not only on its innate impact, but upon the experience, literary and otherwise, with which it is approached. No child needs to be assigned Hersey or Steinbeck until he is familiar with a certain amount of the best work of Cooper, Hawthorne, Melville, the early James, and Crane, and he does not need to be assigned these until he has been introduced to some of the better English novelists of the eighteenth and nineteenth centuries.

The fact that these works do not present him with the realities of his own time is all to the good. He is surrounded by the realities of his own time, and he has no perspective whatever from which to view them. Like the college student who wrote in her paper on Lincoln that he went to the movies and got shot, many students go to college unaware that the world was not made yesterday; their studies began with the present and dipped backward occasionally when it seemed necessary or unavoidable.

There is much to be enjoyed in the great British novels of the nineteenth century, much that a good teacher can open up in them for the young student. There is no reason why these novels should be either too simple or too difficult for the eighth grade. For the simple, they offer simple pleasures; for the more precocious, they can be made to yield subtler ones if the teacher is up to it. Let the student discover, after reading the nineteenth-century British novel, that the nineteenth-century American novel is quite different as to its literary characteristics, and he will thereby learn something not only about these individual works but about the sea-change which a new historical situation can effect in a literary form. Let him come to modern fiction with this experience behind him, and he will be better able to see and to deal with the more complicated demands of the best twentieth-century fiction.

Modern fiction often looks simpler than the fiction that preceded it, but in reality it is more complex. A natural evolution has taken place. The author has for the most part absented himself from direct participation in the work and has left the reader to make his own way amid experiences dramatically rendered and symbolically ordered. The modern novelist merges the reader in the experience; he tends to raise the passions he touches upon. If he is a good novelist, he raises them to effect by their order and clarity a new experience—the total effect—which is not in itself sensuous or simply of the moment. Unless the child has had some literary experience before, he is not going to be able to resolve the immediate passions the book arouses into any true, total picture.

It is here the moral problem will arise. It is one thing for a child to read about adultery in the Bible or in
Anna Karenina,
and quite another for him to read about it in most modern fiction. This is not only because in both the former instances adultery is considered a sin, and in the latter, at most, an inconvenience, but because modern writing involves the reader in the action with a new degree of intensity, and literary mores now permit him to be involved in any action a human being can perform.

In our fractured culture, we cannot agree on morals; we cannot even agree that moral matters should come before literary ones when there is a conflict between them. All this is another reason why the high schools would do well to return to their proper business of preparing foundations. Whether in the senior year students should be assigned modern novelists should depend both on their parents' consent and on what they have already read and understood.

The high-school English teacher will be fulfilling his responsibility if he furnishes the student a guided opportunity, through the best writing of the past, to come, in time, to an understanding of the best writing of the present. He will teach literature, not social studies or little lessons in democracy or the customs of many lands.

And if the student finds that this is not to his taste? Well, that is regrettable. Most regrettable. His taste should not be consulted; it is being formed.

V

The Church and the Fiction Writer

The question of what effect the church has on the fiction writer who is a Catholic cannot always be answered by pointing to the presence of Graham Greene among us. One has to think not only of gifts that have ended in art or near it, but of gifts gone astray and of those never developed. In 1955, the editors of
Four Quarters,
a quarterly magazine published by the faculty of LaSalle College in Philadelphia, printed a symposium on the subject of the dearth of Catholic writers among the graduates of Catholic colleges, and in subsequent issues published letters from writers and critics, Catholic and non-Catholic, in response to the symposium. These ranged from the statement of Mr. Philip Wylie that “A Catholic, if he is devout, i.e., sold on the authority of his Church, is also brain-washed, whether he realizes it or not” (and consequently does not have the freedom necessary to be a first-rate creative writer) to the often-repeated explanation that the Catholic in this country suffers from a parochial aesthetic and a cultural insularity. A few held the situation no worse among Catholics than among other groups, creative minds always being hard to find; a few held the times responsible.

The faculty of a college must consider this as an educational problem; the writer who is a Catholic will consider it a personal one. Whether he is a graduate of a Catholic college or not, if he takes the Church for what she takes herself to be, he must decide what she demands of him and if and how his freedom is restricted by her. The material and method of fiction being what they are, the problem may seem greater for the fiction writer than for any other.

For the writer of fiction, everything has its testing point in the eye, an organ which eventually involves the whole personality and as much of the world as can be got into it. Msgr. Romano Guardini has written that the roots of the eye are in the heart. In any case, for the Catholic they stretch far and away into those depths of mystery which the modern world is divided about—part of it trying to eliminate mystery while another part tries to rediscover it in disciplines less personally demanding than religion. What Mr. Wylie contends is that the Catholic writer, because he believes in certain defined mysteries, cannot, by the nature of things, see straight; and this contention, in effect, is not very different from that made by Catholics who declare that whatever the Catholic writer
can
see, there are certain things that he should not see, straight or otherwise. These are the Catholics who are victims of the parochial aesthetic and the cultural insularity, and it is interesting to find them sharing, even for a split second, the intellectual bed of Mr. Wylie.

It is generally supposed, and not least by Catholics, that the Catholic who writes fiction is out to use fiction to prove the truth of the Faith, or at the least, to prove the existence of the supernatural. He may be. No one certainly can be sure of his low motives except as they suggest themselves in his finished work, but when the finished work suggests that pertinent actions have been fraudulently manipulated or overlooked or smothered, whatever purposes the writer started out with have already been defeated. What the fiction writer will discover, if he discovers anything at all, is that he himself cannot move or mold reality in the interests of abstract truth. The writer learns, perhaps more quickly than the reader, to be humble in the face of what-is. What-is is all he has to do with; the concrete is his medium; and he will realize eventually that fiction can transcend its limitations only by staying within them.

Henry James said that the morality of a piece of fiction depended on the amount of “felt life” that was in it. The Catholic writer, insofar as he has the mind of the Church, will feel life from the standpoint of the central Christian mystery: that it has, for all its horror, been found by God to be worth dying for. But this should enlarge, not narrow, his field of vision. To the modern mind, as represented by Mr. Wylie, this is warped vision which “bears little or no relation to the truth as it is known today.” The Catholic who does not write for a limited circle of fellow Catholics will in all probability consider that, since this is his vision, he is writing for a hostile audience, and he will be more than ever concerned to have his work stand on its own feet and be complete and self-sufficient and impregnable in its own right. When people have told me that because I am a Catholic, I cannot be an artist, I have had to reply, ruefully, that because I am a Catholic, I cannot afford to be less than an artist.

The limitations that any writer imposes on his work will grow out of the necessities that lie in the material itself, and these will generally be more rigorous than any that religion could impose. Part of the complexity of the problem for the Catholic fiction writer will be the presence of grace as it appears in nature, and what matters for him is that his faith not become detached from his dramatic sense and from his vision of what-is. No one in these days, however, would seem more anxious to have it become detached than those Catholics who demand that the writer limit, on the natural level, what he allows himself to see.