Aspects of the Novel - E.M. Forster

Forster, E.M. (Edward Morgan), Aspects of a Novel, Harcourt, Brace & World, Inc., Orlando FL—Copyright 1927 and 1955.

From chapter 3, People.

 

The main facts in human life are five: birth, food, sleep, love and death. One could increase the number—add breathing for instance—but these five are the most obvious. Let us briefly ask ourselves what part they play in our lives, and what in novels. Does the novelist tend to reproduce them accurately or does he tend to exaggerate, minimize, ignore, and to exhibit his characters going through processes which are not the same through which you and I go, though they bear the same names?

To consider the two strangest first: birth and death; strange because they are at the same time experiences and not experiences. We only know of them by report. We were all born, but we cannot remember what it was like. And death is coming even as birth has come, but, similarly, we do not know what it is like. Our final experience, like our first, is conjectural. We move between two darknesses. Certain people pretend to tell us what birth and death are like: a mother, for instance, has her point of view about birth; a doctor, a religious, have their points of view about both. But it is all from the outside, and the two entities who might enlighten us, the baby and the corpse, cannot do so, because their apparatus for communicating their experiences is not attuned to our apparatus for reception.

So let us think of people as starting life with an experience they forget and ending it with one which they anticipate but cannot understand. These the creatures whom the novelist proposes to intro­duce as characters into books; these, or creatures plausibly like them. The novelist is allowed to remember and understand everything, if it suits him. He knows all the hidden life. How soon will he pick up his characters after birth, how close to the grave will he follow them? And what will he say, or cause to be felt, about these two queer experiences?

Then food, the stoking-up process, the keeping alive of an individual flame, the process that begins before birth and is continued after it by the mother, and finally taken over by the individual himself, who goes on day after day putting an assortment of objects into a hole in his face without becoming sur­prised or bored: food is a link between the known and the forgotten; closely connected with birth, which none of us remembers, and coming down to this morning's breakfast. Like sleep—which in many ways it resembles—food does not merely restore our strength, it has also an aesthetic side, it can taste good or bag. What will happen to this double-faced commodity in books?

And fourthly, sleep. On the average, about a third of our time is not spent in society or civilization or even in what is usually called solitude. We enter a world of which little is known and which seems to us after leaving it to have been partly oblivion, partly a caricature of this world and partly a revela­tion. "I dreamt of nothing" or "I dreamt of a ladder" or "I dreamt of heaven" we say when we wake. I do not want to discuss the nature of sleep and dreams—only to point out that they occupy much time and that what is called "History" only busies itself with about two-thirds of the human cycle, and theorizes accordingly. Does fiction take up a similar attitude?

And lastly, love. I am using this celebrated word in its widest and dullest sense. Let me be very dry and brief about sex in the first place. Some years after a human being is born, certain changes occur in it, as in other animals, which changes often lead to union with another human being, and to the production of more human beings. And our race goes on. Sex begins before adolescence, and survives sterility; it is indeed coeval with our lives, although at the mating age its effects are more obvious to society. And besides sex, there are other emotions, also strengthening towards maturity: the various upliftings of the spirit, such as affection, friendship, patriotism, mysticism—and as soon as we try to determine the relation between sex and these other emotions we shall of course begin to quarrel as violently as we ever could about Walter Scott, perhaps even more violently. Let me only tabulate the various points of view. Some people say that sex is basic and underlies all these other loves—love of friends, of God, of country. Others say that it is connected with them, but laterally; it is not their root. Others say that it is not connected at all. All I suggest is that we call the whole bundle of emotions love, and regard them as the fifth great experience through which human beings have to pass. When human beings love they try to get something. They also try to give something, and this double aim makes love more complicated than food or sleep. It is selfish and altruistic at the same time, and no amount of specialization in one direction quite atrophies the other. How much time does love take? This question sound gross but it must be asked because it bears on our present. inquiry. Sleep takes about eight hours out of the twenty-four, food about two more. Shall we put down love for another two? Surely that is a handsome allowance. Love may weave itself into our other activities—so may drowsiness and hunger. Love may start various secondary activities: for instance, a man's love for his family may cause him to spend a good deal of time on the Stock Exchange, or his love for God a good deal of time in church. But that he has emotional communion with any beloved object for more than two hours a day may be gravely doubted, and it is this emotional communion, this desire to give and to get, this mixture of generosity and expectation, that distinguishes love from the other experiences on our list.

That is the human make-up—or part of it. Made up like this himself, the novelist takes his pen in his hand, gets into the abnormal state which it is convenient to call "inspiration," and tries to create characters. Perhaps the characters have to fall in with something else in his novel: this often happens (the books of Henry James are an extreme case), and then the characters have, of course, to modify the make-up accordingly. However, we are considering now the more simple case of the novelist whose main passion is human beings and who will sacrifice a great deal to their convenience—story, plot, form, incidental beauty.

Well, in what senses do the nations of fiction differ from those of the earth? One cannot generalize about them, because they have nothing in common in the scientific sense; they need not have glands, for example, whereas all human beings have glands. Nevertheless, though incapable of strict definition, they tend to behave along the same lines.

In the first place, they come into the world more like parcels than human beings. When a baby arrives in a novel it usually has the air of having been posted. It is delivered "off"; one of the elder characters goes and picks it up and shows it to the reader, after which it is usually laid in cold storage until it can talk or otherwise assist in the action. There is both a good and bad reason for this and for all other deviations from earthly practice; these we will note in a minute, but do just observe in what a very perfunctory way the population of noveldom is recruited. Between Sterne and James Joyce, scarcely any writer has tried either to use the facts of birth or to invent a new set of facts, and no one, except in a sort of auntish wistful way, has tried to work back towards the psychology of the baby's mind and to utilize the literary wealth that must lie there. Perhaps it cannot be done. We shall decide in a moment.

Death. The treatment of death, on the other hand, is nourished much more on observation, and has a variety about it which suggests that the novelist finds it congenial. He does, for the reason that death ends a book neatly, and for the less obvious reason that working as he does in time he finds it easier to work from the known towards the darkness rather than from the darkness of birth towards the known. By the time his characters die, he understands them; he can be both appropriate and imaginative about them—strongest of combinations. Take a little death—the death of Mrs. Proudie in the Last Chronicle of Barset. All is in keeping, yet the effect is terrifying, because Trollope has ambled Mrs. Proudie down many a diocesan bypath, showing her paces, making her snap, accustoming us, even to boredom, to her character and tricks, to her "Bishop, consider the souls of the people," and then she has a heart attack by the edge of her bed, she has ambled far enough—end of Mrs. Proudie. There is scarcely anything that the novelist cannot borrow from "daily death"; scarcely anything he may not profitably invent. The doors of that darkness lie open to him and he can even follow his characters through it, provided he is shod with imagination and does not try to bring us back scraps of seance information about the "life beyond."

What of food, the third fact upon our list? Food in fiction is mainly social. It draws characters together, but they seldom require it physiologically, seldom enjoy it, and never digest it unless specially asked to do so. They hunger for each other, as we do in life, but our equally constant longing for breakfast and Lunch does not get reflected. Even poetry has made more of it—at least of its aesthetic side. Milton and Keats have both come nearer to the sensuousness of swallowing than George Meredith.

Sleep. Also perfunctory. No attempt to indicate oblivion or the actual dream world. Dreams are either logical or else mosaics made out of hard little fragments of the past and future. They are introduced with a purpose and that purpose is not the character's life as a whole, but that part of it he lives while awake. He is never conceived as a creature, a third or whose time is spent in the darkness. It is the limited daylight vision of the historian, which the novelist elsewhere avoids. Why should he not understand or reconstruct sleep? For remember, he has the right to invent, and we know when he is invent­ing truly, because his passion floats us over improbabilities. Yet he has neither copied sleep nor created it. It is just an amalgam.

Love. You all know how enormously love bulks in novels, and will probably agree with me that it has done them harm and made them monotonous. Why has this particular experience, especially in its sex form, been transplanted in such generous quantities? If you think of a novel in the vague you think of a love interest—of a man and woman who want to be united and perhaps succeed. If you think of your own life in the vague, or of a group of lives, you are left with a very different and a more complex impression.

There would seem to be two reasons why love, even in good sincere novels, is unduly prominent.

Firstly, when the novelist ceases to design his characters and begins to create them—"love" in any or all of its aspects becomes important in his mind, and without intending to do so he makes his characters unduly sensitive to it—unduly in the sense that they would not trouble so much in life. The constant sensitiveness of characters for each other—even in writers called robust, like Fielding—is remarkable, and has no parallel in life, except among people who have plenty of leisure. Passion, intensity at moments—yes, but not this constant awareness, this endless readjusting, this ceaseless hunger. I believe that these are the reflections of the novelist's own state of mind while he composes, and that the predominance of love in novels is partly because of this.

A second reason; which logically comes into another part of our inquiry, but it shall be noted here. Love, like death, is congenial to a novelist because it ends a book conveniently. He can make it a permanency, and his readers easily acquiesce, because one of the illusions attached to love is that it will be permanent. Not has been—will be. All history, all our experience, teaches us that no human relationship is constant, it is as unstable as the living beings who compose it, and they must balance like jugglers if it is to remain; if it is constant it is no longer a human relationship but a social habit, the emphasis in it has passed from love to marriage. All this we know, yet we cannot bear to apply our bitter knowledge to the future; the future is to be so different; the perfect person is to come along, or the person we know already is to become perfect. There are to be no changes, no necessity for alertness. We are to be happy or even perhaps miserable for ever and ever. Any strong emotion brings with it the illusion of permanence, and the novelists have seized upon this. They usually end their books with marriage, and we do not object because we lend them our dreams.

Here we must conclude our comparison of those two allied species, homo sapiens and homo fictus. Homo fictus is more elusive than his cousin. He is created in the minds of hundreds of different novelists, who have conflicting methods of gestation, so one must not generalize. Still, one can say a little about him. He is generally born off, he is capable of dying on, he wants little food or sleep, he is tirelessly occupied with human relationships. And—most important—we can know more about him than we can know more about him than we can know about any of our fellow creatures, because his creator and narrator are one. Were we equipped for hyperbole we might exclaim at this point: "If God could tell the story of the Universe, the Universe would become fictitious."

     For this is the principle involved.