XIIIMR. T. S. ELIOT AS CRITIC

Mr. Eliot, in his critical essays, is an undertaker rather than a critic. He comes to bury Hamlet not to praise him. He has an essay on “Hamlet and His Problems,” in which he assures us that, “so far from being Shakespeare’s masterpiece, the play is most certainly an artistic failure.” Now, there are several things aboutHamletthat call for explanation. But there is one thing that needs no explanation, and that is its “artistic failure.” One might as well set out to explain why the mid-Atlantic is shallow, why Mont Blanc is lower than Parliament Hill, why Cleopatra was unattractive, why roses have an offensive smell. It might be possible for a writer of paradoxes to amuse himself and us on any of these themes. But Mr. Eliot is no dealer in paradoxes. He is a serious censor of literature, who lives in the gloom of a basement, and cannot believe in the golden pomp of the sun outside. It might beunfair to say that what he is suffering from is literary atheism. He has undoubtedly gods of his own. But he worships them in the dark spirit of the sectarian, and his interest in them is theological rather than religious in kind. He is like the traditional Plymouth Brother whose belief in God is hardly so strong as his belief that there are “only a few of us”—perhaps “only one of us”—saved. We see the Plymouth-Brother mood in his reference to “the few people who talk intelligently about Stendhal and Flaubert and James.” This expresses an attitude which is intolerable in a critic of literature, and should be left to theprécieuses ridicules.

Mr. Eliot, however, does not merely say thatHamletis an artistic failure and leave it at that. He goes on to explain what he means. He believes that:

Shakespeare’sHamlet, so far as it is Shakespeare’s, is a play dealing with the effect of a mother’s guilt upon her son, and that Shakespeare was unable to impose this motive successfully upon the “intractable” material of the old play.

In so far as this is an attempt to explain the specifically new Shakespearian emphasis inHamlet, in contrast to those elements which he borrowed from an earlier play, the first part ofthe assertion is worth considering. But, as regards the completed play that we possess, novelties, borrowings, and all, the entire sentence gives us merely a false simplification. Shakespeare’s finishedHamletis a play dealing with many things besides the effect of a mother’s guilt on her son. It is a play dealing with the effect of a whole circle of ruinous events closing in on a man of princely nature, who was a foreigner amid the baseness that surrounded him. Shakespeare showed inHamletthat it was possible, contrary to all the rules, to write a play which combined the largeness of a biography with essential dramatic unity. Mr. Eliot, however, clings to the idea that Shakespeare failed inHamletbecause he was divided in interest between the theme of the guilty mother and other intractable stuff “that the writer could not drag to light, contemplate, or manipulate into art.” Now, every great work of art is like the visible part of an iceberg; it reveals less than it leaves hidden. The greatest poem in the world is no more than a page from that inspired volume that exists in the secret places of the poet’s soul. There is no need to explain the mysteries that crowd about us as we readHamletby a theory of Shakespeare’s failure. To summon these mysteries into the narrow compass of a play is the surest evidenceof a poet’s triumph. Let us see, however, how Mr. Eliot, holding to his guilty-mother theme, attempts to explain the quality of Shakespeare’s failure. He writes:

The only way of expressing emotion in the form of art is by finding an “objective correlative”; in other words, a set of objects, a situation, a chain of events which shall be the formula of thatparticularemotion; such that when the external facts, which must terminate in sensory experience, are given, the emotion is immediately evoked. If you examine any of Shakespeare’s more successful tragedies, you will find this exact equivalence; you will find that the state of mind of Lady Macbeth walking in her sleep has been communicated to you by a skilful accumulation of imagined sensory impressions; the words of Macbeth on hearing of his wife’s death strike us as if, given the sequence of events, these words were automatically released by the last event in the series. The artistic “inevitability” lies in this complete adequacy of the external to the emotion; and this is precisely what is deficient inHamlet.

“Hamlet (the man),” he adds, “is dominated by an emotion which is inexpressible, because it is inexcessof the facts as they appear.” Mr. Eliot has a curious view of the things that justify violent emotion. I should have thought that the murder of a father by his usurping brother, the infidelity of a mother and a mistress, the use of former companions to spy on him, the failure ofall that had once seemed honest and fair, plots to murder him, the suicide of his beloved, might have caused considerable perturbation even in the soul of a fish. If ever there was a play in which the emotion is not in excess of the facts as they appear, that play isHamlet. The emotion is “in excess” only in the sense that it expresses for us not merely the personal emotion of one man, but the emotions of generation after generation of fine and sensitive spirits caught in the gross toils of disaster. Hamlet is a universal type as well as an individual. In this he resembles such a figure as Prometheus to a degree which cannot be claimed for Lear or Macbeth or Othello. That, perhaps, is the real mystery that has bewildered Mr. Eliot.

Mr. Eliot will have it, however, that Shakespeare, and not he himself, is to blame for his bewilderment. He concludes his essay:

We must simply admit that here Shakespeare tackled a problem which proved too much for him. Why he attempted it at all is an insoluble puzzle; under compulsion of what experience he attempted to express the inexpressibly horrible, we cannot ever know. We need a great many facts in his biography; and we should like to know whether, and when, and after or at the same time as what personal experience, he read Montaigne, II. xii, “Apologie de Raimond Sebond.” We should have, finally, to know somethingwhich is by hypothesis unknowable, for we assume it to be an experience which, in the manner indicated, exceeded the facts. We should have to understand things which Shakespeare did not understand himself.

Would it be possible to write a paragraph in which there was a greater air of intellectual pursuit and a tinier reality of intellectual achievement? It would not be easy to say more essentially irrelevant things on a great subject. Mr. Eliot is like a man dissecting—and dissecting with desperate earnestness—a corpse that isn’t there.

And his essays in praise have scarcely more of that vitality which is a prerequisite of good criticism than his essays in blame. He obviously admires Blake and Ben Jonson, but he leaves them as rigid and as cold as though he were measuring them for their coffins. The good critic communicates his delight in genius. His memorable sentences are the mirrors of memorable works of art. Like the poet, he is something of a philosopher, but his philosophy is for the most part implicit. He is a light-bringer by means of quotation and aphorism. He may destroy, but only in order to let in the light. His business among authors is as glorious as was the business of Plutarch among men of action. He may be primarily æsthetic, or primarily biographical, orprimarily expository; but in no kind of criticism can he reach more than pedantry, unless he himself is a man of imagination, stirred by the spectacle of the strange and noble passions of the human soul. He knows that literature is not the game of a coterie, but is a fruit of the tree of life, hanging from the same boughs as the achievements of lovers and statesmen and heroes. There is so little truth in Mr. Eliot’s statement that “a literary critic should have no emotions except those immediately provoked by a work of art—and these ... are, when valid, perhaps not to be called emotional at all,” that one would be bound to tell ten times more truth merely by contradicting it. The ideal critic would always be able to disentangle relevant from irrelevant emotions as he studied a work of art; but in practice all critics, save a few makers of abstract laws, are human, and the rich personal experience of the critic enters into his work for good as well as evil.

Mr. Eliot fails as a critic because he brings us neither light nor delight. But this does not mean that he will always fail. He has some of the qualities that go to the making of a critic. He has learning, and he enjoys intellectual exercise. His essay on “Tradition and the Individual Talent” shows that he is capable of ideas, though he is not yet capable of expressing them clearly andinterestingly. Besides this, as one reads him, one is conscious of the presence of a serious talent, as yet largely inarticulate, and wasting itself on the splitting of hairs and metaphysical word-spinning. His failure at present is partly a failure of generosity. If a critic is lacking in generous responsiveness it is in vain for him to write about the poets. The critic has duties as a destroyer, but chiefly in the same sense as a gold-washer. His aim is the discovery of gold. Mr. Eliot is less of a discoverer in this kind than any critic of distinction who is now writing. Otherwise he could hardly have written the sort of attack he writes on Professor Gilbert Murray’s translation of Euripides, in which he overlooks the one supreme fact that calls for a critic’s explanation—the fact that Professor Murray alone among English translators has (whether imperfectly or not) brought Euripides to birth as an author for the modern world. Let Mr. Eliot for the next ten years take as his patron saint the woman in the New Testament who found the piece of silver, instead of Johannes Agricola in joyless meditation. He will find her not only better company, but a wiser counsellor. He may even find his sentences infected with her cheerful excitement, for want of which as yet they can break neither into a phrase nor into a smile.

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