# Fancies versus fads/A Defence of Dramatic Unities

​A Defence of Dramatic Unities
INJUSTICE is done to the old classical rules of artistic criticism, because we do not treat them as artistic criticism. We first turn them into police regulations, and then complain of them for being so. But I suspect, with the submission proper to ignorance, that the art canons of Aristotle and others were much more generally artistic, in the sense of atmospheric. We allow a romantic critic to be as dogmatic as Ruskin, and still feel that he is not really being so despotic as Boileau. If a modern, like Maeterlinck, says that all drama is in an open door at the end of an empty passage, we do not take it literally, like a notice requiring an extra exit in case of fire. But if an ancient, like Horace, says that all drama demands a closed door, which shall hide Medea while she murders her children, then we do receive it as something rigid and formal, like the order to close the shutters on Zeppelin nights. Now how far the classical critics took their rules absolutely I do not know. But I am substantially sure that there is a true instinct at the back of them, whatever exceptions be allowed at the edges. The unities of time and place, that is the idea of keeping figures and events within the frame of a few hours or a few yards, is naturally derided as a specially artificial affront to the intellect. But I am sure it is especially ​true suggestion to the imagination. It is exactly in the artistic atmosphere, where rules and reasons are so hard to define, that this unification would be most easy to defend. This limitation to a few scenes and actors really has something in it that pleases the imagination and not the reason. There are instances in which it may be broken boldly; there are types of art to which it does not apply at all. But wherever it can be satisfied, something not superficial but rather subconscious is satisfied. Something re-visits us that is the strange soul of single places; the shadow of haunting ghosts or of household. gods. Like all such things, it is indescribable when it is successful: it is easier to describe the disregard of it as unsuccessful. Thus Stevenson's masterpiece, "The Master of Ballantrae," always seems to me to fall into two parts, the finer which revolves round Durisdeer and the inferior which rambles through India and America. The slender and sinister figure in black, standing on the shore or vanishing from the shrubbery, does really seem to have come from the ends of the earth. In the chapters of travel he only serves to show that, for a boy's adventure tale, a good villain makes a bad hero. And even about Hamlet I am so heretical as to be almost classical; I doubt whether the exile in England does not rather dwarf than dignify the prisoner of Denmark. I am not sure that he got anything out of the pirates he could not have got out of the players. And I am very sure indeed that this figure in black, like the other, produces a true though intangible effect of tragedy when, and because, we see him against the great grey background of the house of his fathers. In a word, it is what Mr. J. B. Yeats, the poet's stimulating parent, calls in his ​excellent book of essays "the drama of the home." The drama is domestic, and is dramatic because it is domestic.
We might say that superior literature is centripetal, while inferior literature is centrifugal. But oddly enough, the same truth may be found by studying inferior as well as superior literature. What is true of a Shakespearian play is equally true of a shilling shocker. The shocker is at its worst when it wanders and escapes through new scenes and new characters. The shocker is at its best when it shocks by something familiar; a figure or fact that is already known though not understood. A good detective story also can keep the classic unities; or otherwise play the game. I for one devour detective stories; I am delighted when the dagger of the curate is found to be the final clue to the death of the vicar. But there is a point of honour for the author; he may conceal the curate's crime, but he must not conceal the curate. I feel I am cheated when the last chapter hints for the first time that the vicar had a curate. I am annoyed when a curate, who is a total stranger to me, is produced from a cupboard or a box in a style at once abrupt and belated. I am annoyed most of all when the new curate is only the tool of a terrible secret society ramifying from Moscow or Thibet. These cosmopolitan complications are the dull and not the dramatic element in the ingenious tales of Mr. Oppenheim or Mr. Le Queux. They entirely spoil the fine domesticity of a good murder. It is unsportsmanlike to call spies from the end of the earth, as it is to call spirits from the vasty deep, in a story that does not imply them from the start. And this because the supply is infinite; and the infinite, as Coventry Patmore well said, is generally ​alien to art. Everybody knows that the universe contains enough spies or enough spectres to kill the most healthy and vigorous vicar. The drama of detection is in discovering how he can be killed decently and economically, within the classic unities of time and place.
In short, the good mystery story should narrow its circles like an eagle about to swoop. The spiral should curve inwards and not outwards. And this inward movement is in true poetic mysteries as well as mere police mystifications. It will be assumed that I am joking if I say there is a serious social meaning in this novel-reader's notion of keeping a crime in the family. It must seem mere nonsense to find a moral in this fancy, about washing gory linen at home. It will naturally be asked whether I have idealized the home merely as a good place for assassinations. I have not; any more than I have idealized the Church as a thing in which the curates can kill the vicars. Nevertheless the thing, like many things, is symbolic though it is not serious. And the objection to it implies a subtle misunderstanding, in many minds, of the whole case for the home as I have sometimes had occasion to urge it. When we defend the family we do not mean it is always a peaceful family; when we maintain the thesis of marriage we do not mean that it is always a happy marriage. We mean that it is the theatre of the spiritual drama, the place where things happen, especially the things that matter. It is not so much the place where a man kills his wife as the place where he can take the equally sensational step of not killing his wife. There is truth in the cynicism that calls marriage a trial; but even the cynic will admit that a trial may end in an acquittal. And the reason that ​the family has this central and crucial character is the same reason that makes it in politics the only prop of liberty. The family is the test of freedom; because the family is the only thing that the free man makes for himself and by himself. Other institutions must largely be made for him by strangers, whether the institutions be despotic or democratic. There is no other way of organizing mankind which can give this power and dignity, not only to mankind but to men. If anybody likes to put it so, we cannot really make all men democrats unless we make all men despots. That is to say, the co-operation of the commonwealth will be a mere automatic unanimity like that of insects, unless the citizen has some province of purely voluntary action; unless he is so far not only a citizen but a king. In the world of ethics this is called liberty; in the world of economics it is called property, and in the world of esthetics, necessarily so much more dim and indefinable, it is darkly adumbrated in the old dramatic unities of place or time. It must indeed be a mistake in any case to treat such artistic rules as rigidly as if they were moral rules. It was an error if they ever were so treated; it may well be a question whether they were ever meant to be so treated. But when critics have suggested that these classical canons were a mere superficial varnish, it may safely be said that it is the critics who are superficial. Modern artists would have been wiser if they had developed sympathetically some of the Aristotelian æsthetics, as mediæval philosophers developed sympathetically the Aristotelian logic and ethics. For a more subtle study of the unities of time and place, for example, as outlined for the Greek drama, might have led us towards what is perhaps the last secret of all legend ​and literature. It might have suggested why poets, pagan or not, returned perpetually to the idea of happiness as a place for humanity as a person. It might suggest why the world is always seeking for absolutes that are not abstractions; why fairyland was always a land, and even the Superman was almost a man.