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PAGE 10

Fiction, Fair and Foul
by [?]

It remains only to be noticed on this point that any strong natural excitement, affecting the deeper springs of his heart, would at once restore his intellectual powers in all their fullness, and that, far towards their sunset: but that the strong will on which he prided himself, though it could trample upon pain, silence grief, and compel industry, never could warm his imagination, or clear the judgment in his darker hours.

I believe that this power of the heart over the intellect is common to all great men: but what the special character of emotion was, that alone could lift Scott above the power of death, I am about to ask the reader, in a little while, to observe with joyful care.

The first series of romances then, above named, are all that exhibit the emphasis of his unharmed faculties. The second group, composed in the three years subsequent to illness all but mortal, bear every one of them more or less the seal of it.

They consist of the Bride of Lammermuir, Ivanhoe, the Monastery, the Abbot, Kenilworth, and the Pirate.[167] The marks of broken health on all these are essentially twofold–prevailing melancholy, and fantastic improbability. Three of the tales are agonizingly tragic, the Abbot scarcely less so in its main event, and Ivanhoe deeply wounded through all its bright panoply; while even in that most powerful of the series, the impossible archeries and axestrokes, the incredibly opportune appearances of Locksley, the death of Ulrica, and the resuscitation of Athelstane, are partly boyish, partly feverish. Caleb in the Bride, Triptolemus and Halcro in the Pirate, are all laborious, and the first incongruous; half a volume of the Abbot is spent in extremely dull detail of Roland’s relations with his fellow-servants and his mistress, which have nothing whatever to do with the future story; and the lady of Avenel herself disappears after the first volume, ‘like a snaw wreath when it’s thaw, Jeanie.’ The public has for itself pronounced on the Monastery, though as much too harshly as it has foolishly praised the horrors of Ravenswood and the nonsense of Ivanhoe; because the modern public finds in the torture and adventure of these, the kind of excitement which it seeks at an opera, while it has no sympathy whatever with the pastoral happiness of Glendearg, or with the lingering simplicities of superstition which give historical likelihood to the legend of the White Lady.

But both this despised tale and its sequel have Scott’s heart in them. The first was begun to refresh himself in the intervals of artificial labour on Ivanhoe. ‘It was a relief,’ he said, ‘to interlay the scenery most familiar to me[168] with the strange world for which I had to draw so much on imagination.'[169] Through all the closing scenes of the second he is raised to his own true level by his love for the queen. And within the code of Scott’s work to which I am about to appeal for illustration of his essential powers, I accept the Monastery and Abbot, and reject from it the remaining four of this group.

The last series contains two quite noble ones, Redgauntlet and Nigel; two of very high value, Durward and Woodstock; the slovenly and diffuse Peveril, written for the trade; the sickly Tales of the Crusaders, and the entirely broken and diseased St. Ronan’s Well. This last I throw out of count altogether, and of the rest, accept only the four first named as sound work; so that the list of the novels in which I propose to examine his methods and ideal standards, reduces itself to these following twelve (named in order of production): Waverley, Guy Mannering, the Antiquary, Rob Roy, Old Mortality, the Heart of Midlothian, the Monastery, the Abbot, the Fortunes of Nigel, Quentin Durward, and Woodstock.[170]

It is, however, too late to enter on my subject in this article, which I may fitly close by pointing out some of the merely verbal characteristics of his style, illustrative in little ways of the questions we have been examining, and chiefly of the one which may be most embarrassing to many readers, the difference, namely, between character and disease.