Chapter 11 - Page 2

mince-pies and the mummeries of Christmas he was defending a piece of barbaric and brutal ritualism, doomed to disappear in the light of reason along with the Boy-Bishop and the Lord of Misrule, I am not sure that Dickens (though he was one of the readiest and most rapid masters of reply in history) would have found it very easy upon his own principles to answer. It was by a great ancestral instinct that he defended Christmas; by that sacred sub-consciousness which is called tradition, which some have called a dead thing, but which is really a thing far more living than the intellect. There is a dark kinship and brotherhood of all mankind which is much too deep to be called heredity or to be in any way explained in scientific formulA¦; blood is thicker than water and is especially very much thicker than water on the brain. But this unconscious and even automatic quality in Dickens's defence of the Christmas feast, this fact that his defence might almost be called animal rather than mental, though in proper language it should be called merely virile; all this brings us back to the fact that we must begin with the atmosphere of the subject itself. We must not ask Dickens what Christmas is, for with all his heat and eloquence he does not know. Rather we must ask Christmas what Dickens is -- ask how this strange child of Christmas came to be born out of due time.

Dickens devoted his genius in a somewhat special sense to the description of happiness. No other literary man of his eminence has made this central human aim so specially his subject matter. Happiness is a mystery -- generally a momentary mystery -- which seldom stops long enough to submit itself to artistic observation, and which, even when it is habitual, has something about it which renders artistic description almost impossible. There are twenty tiny minor poets who can describe fairly impressively an eternity of agony; there are very few even of the eternal poets who can describe ten minutes of satisfaction. Nevertheless, mankind being half divine is always in love with the impossible, and numberless attempts have been made from the beginning of human literature to describe a real state of felicity. Upon the whole, I think, the most successful have been the most frankly physical and symbolic; the flowers of Eden or the jewels of the New Jerusalem. Many writers, for instance, have called the gold and chrysolite of the Holy City a vulgar lump of jewellery. But when these critics themselves attempt to describe their conceptions of future happiness, it is always some priggish nonsense about "planes," about "cycles of fulfilment," or "spirals of spiritual evolution." Now a cycle is just as much a physical metaphor as a flower of Eden; a spiral is just as much a physical metaphor as a precious stone. But, after all, a garden is a beautiful thing; whereas this is by no means necessarily true of a cycle, as can be seen in the case of a bicycle. A jewel, after all, is a beautiful