Henry James

  Living, or feeling one’s exquisite curiosity about the universe fed and fed, rewarded and rewarded—though I of course don’t say definitely answered and answered—becomes thus the highest good I can conceive of, a million times better than not living (however that comfort may at bad moments have solicited us); all of which illustrates what I mean by the consecrated “interest” of consciousness. It so peoples and animates and extends and transforms itself; it so gives me the chance to take, on behalf of my personality, these inordinate intellectual and irresponsible liberties with the idea of things. And, once more—speaking for myself only and keeping to the facts of my experience—it is above all as an artist that I appreciate this beautiful and enjoyable independence of thought and more especially this assault of the boundlessly multiplied personal relation (my own), which carries me beyond even any “profoundest” observation of this world whatever, and any mortal adventure, and refers me to realizations I am condemned as yet but to dream of. For the artist the sense of our luxurious “waste” of postulation and supposition is of the strongest; of him is it superlatively true that he knows the aggression as of infinite numbers of modes of being. His case, as I see it, is easily such as to make him declare that if he were not constantly, in his commonest processes, carrying the field of consciousness further and further, making it lose itself in the ineffable, he shouldn’t in the least feel himself an artist. As more or less of one myself, for instance, I deal with being, I invoke and evoke, I figure and represent, I seize and fix, as many phases and aspects and conceptions of it as my infirm hand allows me strength for; and in so doing I find myself—I can’t express it otherwise—in communication with sources; sources to which I owe the apprehension of far more and far other combinations than observation and experience, in their ordinary sense, have given me the pattern of.

  The truth is that to live, to this tune, intellectually, and in order to do beautiful things, with questions of being as such questions may for the man of imagination aboundingly come up, is to find one’s view of one’s share in it, and above all of its appeal to be shared, in an infinite variety, enormously enlarged. The very provocation offered to the artist by the universe, the provocation to him to be—poor man who may know so little what he’s in for!—an artist, and thereby supremely serve it; what do I take that for but the intense desire of being to get itself personally shared, to show itself for personally sharable, and thus foster the sublimest faith? If the artist’s surrender to invasive floods is accordingly nine-tenths of the matter that makes his consciousness, that makes mine, so persuasively interesting, so I should see people of our character peculiarly victimized if the vulgar arrangement of our fate, as I have called it, imputable to the power that produced us, should prove to be the true one. For I think of myself as enjoying the very maximum reason to desire the renewal of existence—existence the forms of which I have had admirably and endlessly to cultivate—and as therefore embracing it in thought as a possible something that shall be better than what we have known here; only then to ask myself if it be credible that the power just mentioned is simply enjoying the unholy “treat” or brutal amusement of encouraging that conviction in us in order to say with elation: “Then you shall have it, the charming confidence (for I shall wantonly let it come to that), only so long as that it shall beautifully mature; after which, as soon as the prospect has vividly and desirably opened out to you, you shall become as naught.”

  “Well, you will have had them, the sense and the vision of existence,” the rejoinder on that may be; to which I retort in turn: “Yes, I shall have them exactly for the space of time during which the question of my appetite for what they represent may clear itself up. The complete privation, as a more or less prompt sequel to that clearance, is worthy but of the wit of a sniggering little boy who makes his dog jump at a morsel only to whisk it away; a practical joke of the lowest description, with the execrable taste of which I decline to charge our prime originator.”

  I do not deny of course that the case may be different for those who have had another experience—there are so many different experiences of consciousness possible, and with the result of so many different positions on the matter. Those to whom such dreadful things have happened that they haven’t even the refuge of the negative state of mind, but have been driven into the exasperated positive, so that they but long to lay down the burden of being and never again take it up—these unfortunates have an equal chance of expressing their attitude and of making it as eloquent and as representative as they will. Their testimony may easily be tremendous and their revelation black. Will they belong, however, to the class of those the really main condition of whose life is to work and work their inner spirit to a productive or illustrative end, and so to feel themselves find in it a general warrant for anything and everything, in the way of particular projections and adventures, that they may dream that spirit susceptible of? This comes again to asking, doubtless, whether it has been their fate to perceive themselves, in the fulness of time, and for good or for ill, living preponderantly by the imagination and having to call upon it at every turn to see them through. By which I don’t mean to say that no sincere artist has ever been overwhelmed by life and found his connections with the infinite cut, so that his history may seem to represent for him so much evidence that this so easily awful world is the last word to us, and a horrible one at that: cases confounding me could quite too promptly be adduced. The point is, none the less, that in proportion as we (of the class I speak of) enjoy the greater number of our most characteristic inward reactions, in proportion as we do curiously and lovingly, yearningly and irrepressibly, interrogate and liberate, try and test and explore, our general productive and, as we like conveniently to say, creative awareness of things—though the individual, I grant, may pull his job off on occasion and for a while and yet never have done so at all—in that proportion does our function strike us as establishing sublime relations. It is this effect of working it that is exquisite, it is the character of the response it makes, and the merest fraction or dimmest shade of which is ever reported again in what we “have to show”; it is in a word the artistic consciousness and privilege in itself that thus shines as from immersion in the fountain of being. Into that fountain, to depths immeasurable, our spirit dips—to the effect of feeling itself, quâ imagination and aspiration, all scented with universal sources. What is that but an adventure of our personality, and how can we after it hold complete disconnection likely?

  I do not so hold it, I profess, for my own part, and, above all, I freely concede, do not in the least want to. Consciousness has thus arrived at interesting me too much and on too great a scale—that is all my revelation or my secret; on too great a scale, that is, for me not to ask myself what she can mean by such blandishments—to the altogether normally hampered and benighted random individual that I am. Does she mean nothing more than that I shall have found life, by her enrichment, the more amusing here? But I find it, at this well-nigh final pass, mainly amusing in the light of the possibility that the idea of an exclusively present world, with all its appearances wholly dependent on our physical outfit, may represent for us but a chance for experiment in the very interest of our better and freer being and to its very honor and reinforcement; but a chance for the practice and initial confidence of our faculties and our passions, of the precious personality at stake—precious to us at least—which shall have been not unlike the sustaining frame on little wheels that often encases growing infants, so that, dangling and shaking about in it, they may feel their assurance of walking increase and teach their small toes to know the ground. I like to think that we here, as to soul, dangle from the infinite and shake about in the universe; that this world and this conformation and these senses are our helpful and ingenious frame, amply provided with wheels and replete with the lesson for us of how to plant, spiritually, our feet. That conception of the matter rather comes back, I recognize, to the theory of the spiritual discipline, the purification and preparation on eart
h for heaven, of the orthodox theology—which is a resemblance I don’t object to, all the more that it is a superficial one, as well as a fact mainly showing, at any rate, how neatly extremes may sometimes meet.

  My mind, however that may be, doesn’t in the least resent its association with all the highly appreciable and perishable matter of which the rest of my personality is composed; nor does it fail to recognize the beautiful assistance—alternating indeed frequently with the extreme inconvenience—received from it; representing, as these latter forms do, much ministration to experience. The ministration may have sometimes affected my consciousness as clumsy, but has at other times affected it as exquisite, and it accepts and appropriates and consumes everything the universe puts in its way; matter in tons, if necessary, so long as such quantities are, in so mysterious and complicated a sphere, one of its conditions of activity. Above all, it takes kindly to that admirable philosophic view which makes of matter the mere encasement or sheath, thicker, thinner, coarser, finer, more transparent or more obstructive, of a spirit it has no more concern in producing than the baby-frame has in producing the intelligence of the baby—much as that intelligence may be so promoted.

  I “like” to think, I may be held too artlessly to repeat, that this, that, and the other appearances are favorable to the idea of the independence, behind everything (its everything), of my individual soul; I “like” to think even at the risk of lumping myself with those shallow minds who are happily and foolishly able to believe what they would prefer. It isn’t really a question of belief—which is a term I have made no use of in these remarks; it is on the other hand a question of desire, but of desire so confirmed, so thoroughly established and nourished, as to leave belief a comparatively irrelevant affair. There is one light, moreover, under which they come to the same thing—at least in presence of a question as insoluble as the one before us. If one acts from desire quite as one would from belief, it signifies little what name one gives to one’s motive. By which term action I mean action of the mind, mean that I can encourage my consciousness to acquire that interest, to live in that elasticity and that affluence, which affect me as symptomatic and auspicious. I can’t do less if I desire, but I shouldn’t be able to do more if I believed. Just so I shouldn’t be able to do more than cultivate belief; and it is exactly to cultivation that I subject my hopeful sense of the auspicious; with such success—or at least with such intensity—as to give me the splendid illusion of doing something myself for my prospect, or at all events for my own possibility, of immortality. There again, I recognize extremes “neatly meet”; one doesn’t talk otherwise, doubtless, of one’s working out one’s salvation. But this coincidence too I am perfectly free to welcome—putting it, that is, that the theological provision happens to coincide with (or, for all I know, to have been, at bottom, insidiously built on) some such sense of appearances as my own. If I am talking, at all events, of what I “like” to think I may, in short, say all: I like to think it open to me to establish speculative and imaginative connections, to take up conceived presumptions and pledges, that have for me all the air of not being decently able to escape redeeming themselves. And when once such a mental relation to the question as that begins to hover and settle, who shall say over what fields of experience, past and current, and what immensities of perception and yearning, it shall not spread the protection of its wings? No, no, no—I reach beyond the laboratory-brain.

  1910

  APPENDIX

  “Henry James at Work”

  by

  Theodora Bosanquet

  Henry James at Work

  I

  I KNEW nothing of Henry James beyond the revelation of his novels and tales before the summer of 1907. Then, as I sat in a top-floor office near Whitehall one August morning, compiling a very full index to the Report of the Royal Commission on Coast Erosion, my ears were struck by the astonishing sound of passages from The Ambassadors being dictated to a young typist. Neglecting my Blue-book, I turned round to watch the operator ticking off sentences which seemed to be at least as much of a surprise to her as they were to me. When my bewilderment had broken into a question, I learnt that Henry James was on the point of coming back from Italy, that he had asked to be provided with an amanuensis, and that the lady at the typewriter was making acquaintance with his style. Without any hopeful design of supplanting her, I lodged an immediate petition that I might be allowed the next opportunity of filling the post, supposing she should ever abandon it. I was told, to my amazement, that I need not wait. The established candidate was not enthusiastic about the prospect before her, was even genuinely relieved to look in another direction. If I set about practising typewriting on a Remington machine at once, I could be interviewed by Henry James as soon as he arrived in London. Within an hour I had begun work on the typewriter. By the time he was ready to interview me, I could tap out paragraphs of The Ambassadors at quite a fair speed.

  He asked no questions at that interview about my speed on a typewriter or about anything else. The friend to whom he had applied for an amanuensis had told him that I was sufficiently the right young woman for his purpose and he relied on her word. He had, at the best, little hope of any young woman beyond docility. We sat in armchairs on either side of a fireless grate while we observed each other. I suppose he found me harmless and I know that I found him overwhelming. He was much more massive than I had expected, much broader and stouter and stronger. I remembered that someone had told me he used to be taken for a sea-captain when he wore a beard, but it was clear that now, with the beard shaved away, he would hardly have passed for, say, an admiral, in spite of the keen gray eyes set in a face burned to a colourable sea-faring brown by the Italian sun. No successful naval officer could have afforded to keep that sensitive mobile mouth. After the interview I wondered what kind of impression one might have gained from a chance encounter in some such observation cell as a railway carriage. Would it have been possible to fit him confidently into any single category? He had reacted with so much success against both the American accent and the English manner that he seemed only doubtfully Anglo-Saxon. He might perhaps have been some species of disguised cardinal, or even a Roman nobleman amusing himself by playing the part of a Sussex squire. The observer could at least have guessed that any part he chose to assume would be finely conceived and generously played, for his features were all cast in the classical mould of greatness. He might very well have been a merciful Cæsar or a benevolent Napoleon, and a painter who worked at his portrait a year or two later was excusably reminded of so many illustrious makers of history that he declared it to be a hard task to isolate the individual character of the model.

  If the interview was overwhelming, it had none of the usual awkwardness of such curious conversations. Instead of critical angles and disconcerting silences, there were only benign curves and ample reassurances. There was encouraging gaiety in an expanse of bright check waistcoat. He invited me to ask any questions I liked, but I had none to ask. I wanted nothing but to be allowed to go to Rye and work his typewriter. He was prepared, however, with his statements and, once I was seated opposite to him, the strong, slow stream of his deliberate speech played over me without ceasing. He had it on his mind to tell me the conditions of life and labour at Rye, and he unburdened himself fully, with numberless amplifications and qualifications but without any real break. It would be a dull business, he warned me, and I should probably find Rye a dull place. He told me of rooms in Mermaid Street, “very simple, rustic and antique—but that is the case for everything near my house, and this particular little old house is very near mine, and I know the good woman for kind and worthy and a convenient cook and in short——.” It was settled at once that I should take the rooms, that I should begin my duties in October.

  II

  Since winter was approaching, Henry James had begun to use a panelled, green-painted room on the upper floor of Lamb House for his work. It was known simply as the green room. It had many advantages as a winter w
orkroom, for it was small enough to be easily warmed and a wide south window caught all the morning sunshine. The window overhung the smooth, green lawn, shaded in summer by a mulberry tree, surrounded by roses and enclosed behind a tall, brick wall. It never failed to give the owner pleasure to look out of this window at his charming English garden where he could watch his English gardener digging the flower-beds or mowing the lawn or sweeping up fallen leaves. There was another window for the afternoon sun, looking towards Winchelsea and doubly glazed against the force of the westerly gales. Three high bookcases, two big writing-desks and an easy chair filled most of the space in the green room, but left enough clear floor for a restricted amount of the pacing exercise that was indispensable to literary composition. On summer days Henry James liked better to work in the large “garden room” which gave him a longer stretch for perambulation and a window overlooking the cobbled street that curved up the hill past his door. He liked to be able to relieve the tension of a difficult sentence by a glance down the street; he enjoyed hailing a passing friend or watching a motor-car pant up the sharp little slope. The sight of one of these vehicles could be counted on to draw from him a vigorous outburst of amazement, admiration, or horror for the complications of an age that produced such efficient monsters for gobbling protective distance.