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Blifil is perhaps the one case (for Jonathan Wild is a satire, not a history, or, as M. Taine fancies, a tract) in which Fielding seems to lose his unvarying coolness of judgment; and the explanation is obvious. The one fault to which he is, so to speak, unjust, is hypocrisy. Hypocrisy, indeed, cannot well be painted too black, but it should not be made impossible. When Fielding has to deal with such a character he for once loses his self-command, and, like inferior writers, begins to be angry with his creatures. Instead of analysing and explaining, he simply reviles and leaves us in presence of a moral anomaly. Blifil is not more wicked than Iago, but we seem to understand the psychical chemistry by which an Iago is compounded; whereas Blifil can only be regarded as a devil (if the word be not too dignified) who does not really belong to this world at all. The error, though characteristic of a man whose great intellectual merit is his firm grasp of realities and whose favourite virtue is his downright sincerity, is not the less a blemish. Hatred of pedantry too easily leads to hatred of culture, and hatred of hypocrisy to distrust of the more exalted virtues. Fielding cannot be just to motives lying rather outside his ordinary sphere of thought. He can mock heartily and pleasantly enough at the affectation of philosophy, as in the case where Parson Adams, urging poor Joseph Andrews, by considerations drawn from the Bible and from Seneca, to be ready to resign his Fanny "peaceably, quietly, and contentedly," suddenly hears of the supposed loss of his own little child, and is called upon to act instead of preaching. But his satire upon all characters and creeds which embody the more exalted strains of feeling is apt to be indiscriminate. A High Churchman, according to him, is a Pharisee who prefers orthodoxy to virtue; a Methodist a mere mountebank, who counterfeits spiritual raptures to impose upon dupes; a Freethinker is a man who weaves a mask of fine phrases, under which to cover his aversion to the restraints of religion. Fielding's religion consists chiefly of a solid homespun morality, and he is more suspicious of an excessive than of a defective zeal. Similarly he is a hearty Whig, but no revolutionist. He has as hearty a contempt for the cant about liberty* as Dr. Johnson himself, and has very stringent remedies to propose for regulating the mob. The bailiff in Amelia, who, whilst he brutally maltreats the unlucky prisoners for debt, swaggers about the British Constitution, and swears that he is "all for liberty," recalls the boatman who ridiculed French slavery to Voltaire, and was carried off next day by a pressgang. Fielding, indeed, is no fanatical adherent of our blessed Constitution, which, as he says, has been pronounced by some of our wisest men to be too perfect to be altered in any particular, and which a number of the said wisest men have been mending ever since. He hates cant on all sides impartially, though, as a sound Whig, he specially hates Papists and Jacobites as the most offensive of all Pharisees,

* See Voyage to Lisbon (July 21st) for some very good remarks upon this word, which, as he says, no two men understand in the same sense,

marked for detestation by their taste for frogs and French wine in preference to punch and roast beef. He is a patriotic Briton, whose patriotism takes the genuine shape of a hearty growl at English abuses, with a tacit assumption that things are worse elsewhere.

The reflection of this quality of solid good sense, absolutely scorning any aliment except that of solid facts, is the so-called realism of Fielding's novels. He is, indeed, as hearty a realist as Hogarth, whose congenial art he is never tired of praising with all the cordiality of his nature, and to whom he refers his readers for portraits of several characters in Tom Jones. His scenery is as realistic as a photograph. Tavern kitchens, sponging-house parlours, the back-slums of London streets, are drawn from the realities with unflinching vigour. We see the stains of beerpots and smell the fumes of stale tobacco as distinctly as in Hogarth's engravings. He shrinks neither from the coarse nor the absolutely disgusting. It is enough to recall the female boxing or scratching matches which are so frequent in his pages. On one such occasion his language seems to imply that he had watched such battles in the spirit of a connoisseur in our own day watching less inexpressibly disgusting prizefights. Certainly we could wish that, if such scenes were to be depicted, there might have been a clearer proof that the artist had a nose and eyes capable of feeling offence.

The

But the nickname "realist" slides easily into another sense. realist is sometimes supposed to be more shallow as well as more prosaic than the idealist; to be content with the outside where the idealist pierces to the heart. He gives the bare fact, where his rival gives the idea symbolized by the fact, and therefore rendering it attractive to the higher intellect. Fielding's view of his own art is instructive in this as in other matters. Poetic invention, he says, is generally taken to be a creative faculty; and if so, it is the peculiar property of the romance writers, who frankly take leave of the actual and possible. Fielding disavows all claim to this faculty; he writes histories not romances. But, in his sense, poetic invention means, not creation, but "discovery;" that is, "a quick, sagacious penetration into the true essence of all objects of our contemplation." Perhaps we may say that it is chiefly a question of method whether a writer should portray men or angels; the beings, that is, of everyday life or beings placed under a totally different set of circumstances. The more vital question is whether, by one method or the other, he shows us a man's heart or only his clothes, whether he appeals to our intellects or imaginations, or amuses us by images which do not sink below the eye. In scientific writings a man may give us the true law of a phenomenon, whether he exemplifies it in extreme or average cases, in the orbit of a comet or the fall of an apple. The romance writer should show us what real men would be in dreamland, the writer of "histories" what they are on the knifeboard of an omnibus. True insight may be shown in either case, or may be absent in either, according as the artist deals with the deepest organic

laws or the more external accidents. The Ancient Mariner is an embodiment of certain simple emotional phases and moral laws amidst the phantasmagoric incidents of a dream, and De Foe does not interpret them better because he confines himself to the most prosaic incidents. When romance becomes really arbitrary, and is parted from all basis of observation, it loses its true interest and deserves Fielding's condemnation. Fielding conscientiously aims at discharging the highest function. He describes, as he says in Joseph Andrews, "not men, but manners; not an individual, but a species." His lawyer, he tells us, has been alive for the last four thousand years, and will probably survive four thousand more. Mrs. Tow-wouse lives wherever turbulent temper, avarice, and insensibility are united; and her sneaking husband wherever a good inclination has glimmered forth, eclipsed by poverty of spirit and understanding. But the type which shows best the force and the limits of Fielding's genius is Parson Adams. He belongs to a distinguished family, whose members have been portrayed by the greatest historians. He is a collateral descendant of Don Quixote, for whose creation Fielding felt a reverence exceeded only by his reverence for Shakspeare.* The resemblance is, of course, distant, and consists chiefly in this, that the parson, like the knight, lives in an ideal world, and is constantly shocked by harsh collision with facts. He believes in his sermons instead of his sword, and his imagination is tenanted by virtuous squires and model parsons instead of Arcadian shepherds, or knight-errants and fair ladies. His imagination is not exalted beyond the limits of sanity, but only colours the prosaic realities in accordance with the impulses of a tranquil benevolence. If the theme be fundamentally similar, it is treated with a far less daring hand.

Adams is much more closely related to Sir Roger de Coverley, the Vicar of Wakefield, or Uncle Toby. Each of these loveable beings invites us at once to sympathise with and to smile at the unaffected simplicity which, seeing no evil, becomes half ludicrous and half pathetic in this corrupt world. Adams stands out from his brethren by his intense

* In his interesting Life of Godwin, Mr. Paul claims for his hero (I believe rightly) that he was the first English writer to give a "lengthy and appreciative notice" of Don Quixote. But when he infers that Godwin was also the first English writer who recognised in Cervantes a great humorist, satirist, moralist, and artist, he seems to me to overlook Fielding and perhaps others. Fielding's frequent references to Don Quixote (to say nothing of his play, Don Quixote in England) imply an admiration fully as warm as that of Godwin. Don Quixote, says Fielding, for example, is more worthy the name of history than Mariana, and he always speaks of Cervantes in the tone of an affectionate disciple. Fielding, I will add, seems to me to have admired Shakspeare more heartily and intelligently than ninety-nine out of a hundred modern supporters of Shakspeare societies; though these gentlemen are never happier than when depreciating English eighteenth-century critics to exalt vapid German philosophising. Fielding's favourite play seems from his quotations to have been Othello.

reality. If he smells too distinctly of beer and tobacco we believe in him more firmly than in the less full-blooded creations of Sterne and Goldsmith. Parson Adams, indeed, has a startling vigour of organisation. Not merely the hero of a modern ritualist novel, but Amyas Leigh or Guy Livingstone himself might have been amazed at his athletic prowess. He stalks ahead of the stage-coach (favoured doubtless by the bad roads of the period) as though he had accepted the modern principle about fearing God and walking a thousand miles in a thousand hours. His mutton fist and the crabtree cudgel which swings so freely round his clerical head would have daunted the contemporary gladiators, Slack and Broughton. He shows his Christian humility not merely by familiarity with his poorest parishioners, but in sitting up whole nights in tavern kitchens, drinking unlimited beer, smoking inextinguishable pipes, and revelling in a ceaseless flow of gossip. We smile at the good man's intense delight in a love-story, at the simplicity which makes him sce a good Samaritan in Parson Trulliber, at the absence of mind which makes him pitch his Æschylus into the fire, or walk a dozen miles in profound oblivion of the animal which should have been between his knees; but his contemporaries were provoked to a horse-laugh, and when we remark the tremendous practical jokes which his innocence suggests to them, we admit that he requires his whole athletic vigour to bring so tender a heart safely through so rough a world.

If the ideal hero is to live in fancy-land and talk in blank verse, Adams has clearly no right to the title, nor, indeed, has Don Quixote. But the masculine portraiture of the coarse realities is not only indicative of intellectual vigour, but artistically appropriate. The contrast between the world and its simple-minded inhabitant is the more forcible in proportion to the firmness and solidity of Fielding's touch. Uncle Toby proves that Sterne had preserved enough tenderness to make an exquisite plaything of his emotions. The Vicar of Wakefield proves that Goldsmith had preserved a childlike innocence of imagination, and could retire from duns and publishers to an idyllic world of his own. Joseph Andrews proves that Fielding was neither a child nor a sentimentalist, but that he had learnt to face facts as they are, and set a true value on the best elements of human life. In the midst of vanity and vexation of spirit he could find some comfort in pure and strong domestic affection. He can indulge his feelings without introducing the false note of sentimentalism, or condescending to tone his pictures with rose colour. He wants no illusions. The exemplary Dr. Harrison in Amelia held no action unworthy of him which could protect an innocent person or "bring a rogue to the gallows." Good Parson Adams could lay his cudgel on the back of a villain with hearty good will. He believes too easily in human goodness, but there is not a maudlin fibre in his whole body. He would not be the man to cry over a dead donkey, whilst children are in want of bread. He would be slower than the excellent Dr. Primrose to believe in the reformation of a villain by fine phrases, and if he fell

into such a weakness his biographer would not, like Goldsmith, be inclined to sanction the error. A villain is induced to reform, indeed, by the sight of Amelia's excellence, but Fielding is careful to tell us that the change was illusory, and that the villain ended on a gallows. We are made sensible that if Adams had his fancies they were foibles, and therefore sources of misfortune. We are to admire the childlike character, but not to share its illusions. The world is not made of moonshine. Hypocrisy, cruelty, avarice, and lust have to be stamped out by hard blows, not cured by delicate infusion of graceful sentimentalisms.

So far Fielding's portrait of an ideal character is all the better for his masculine grasp of fact. It must, however, be admitted that he fails a little on the other side of the contrast. He believes in a good heart, but scarcely in very lofty motive. He tells us in Tom Jones* that he has painted no perfect character, because he never happened to meet one. His stories, like Vanity Fair, may be described as novels without a hero. It is not merely that his characters are imperfect, but that they are deficient in the finer ingredients which go to make up the nearest approximations of our imperfect natures to heroism. Colonel Newcome was not perhaps so good a man as Parson Adams, but he had a certain delicacy of sentiment which led him, as we may remember, to be rather hard upon Tom Jones, and which Fielding (as may be gathered from Bath in Amelia) would have been inclined to ridicule. Parson Adams is simple enough to become a laughing-stock to the brutal, but he never consciously rebels against the dictates of the plainest common sense. His theology comes from Tillotson and Hoadly; he has no eye for the romantic side of his creed, and would be apt to condemn a mystic as simply a fool. His loftiest aspiration is not to reform the world or any part of it, but to get a modest bit of preferment (he actually receives it, we are happy to think, in Amelia), enough to pay for his tobacco and his children's schooling. Fielding's dislike to the romantic makes him rather blind to the elevated. He will not only start from the actual, but does not conceive the possibility of an infusion of loftier principles. The existing standard of sound sense prescribes an impassable limit to his imagination. Parson Adams is an admirable incarnation of certain excellent and honest impulses. He sets forth the wisdom of the heart and the beauty of the simple instincts of an affectionate nature. But we are forced to admit that he is not the highest type conceivable, and might, for example, learn something from his less robust colleague, Dr. Primrose.

This remark suggests the common criticism, expounded with his usual facile brilliancy by M. Taine. Fielding, he tells us, loves nature, but he does not love it "like the great impartial artists, Shakspeare and Goethe." He moralises incessantly,-which is wrong. Moreover, his

Book x. chap. i.

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