Literature and the other arts

Literature has an obvious kinship with the other arts. Presented, a play is drama; read, a play is literature. Most important films have been based upon written literature, usually novels, although all the great epics and most of the great plays have been filmed at some time and thus have stimulated the younger medium’s growth. Conversely, the techniques required in writing for film have influenced many writers in structuring their novels and have affected their style. Most popular fiction is written with “movie rights” in mind, and these are certainly a consideration with most modern publishers. Literature provides the libretto for operas, the theme for tone poems—even so anomalous a form as Friedrich Nietzsche’s Thus Spake Zarathustra was interpreted in music by Richard Strauss—and of course it provides the lyrics of songs. Many ballets and modern dances are based on stories or poems. Sometimes, music and dance are accompanied by a text read by a speaker or chanted by a chorus. The mid-19th century was the heyday of literary, historical, and anecdotal painting, though, aside from the Surrealists, this sort of thing died out in the 20th century. Cross-fertilization of literature and the arts now takes place more subtly, mostly in the use of parallel techniques—the rational dissociation of the Cubists or the spontaneous action painting of the Abstract Expressionists, for example, which flourished at the same time as the free-flowing uncorrected narratives of some novelists in the 1950s and ’60s.

Epic

The true heroic epic never evolved far from its preliterate origins, and it arose only in the Heroic Age which preceded a settled civilization. The conditions reflected in, say, the Iliad and Odyssey are much the same as those of the Anglo-Saxon Beowulf, the German Nibelungenlied, or the Irish stories of Cú Chulainn. The literary epic is another matter altogether. Virgil’s Aeneid, for instance, or John Milton’s Paradise Lost are products of highly sophisticated literary cultures. Many long poems sometimes classified as epic literature are no such thing—Dante’s La divina commedia (The Divine Comedy), for example, is a long theological, philosophical, political, moral, and mystical poem. Dante considered it to be a kind of drama which obeyed the rules of Aristotle’s Poetics. Goethe’s Faust is in dramatic form and is sometimes even staged—but it is really a philosophical poetic novel. Modern critics have described long poems such as T.S. Eliot’s Waste Land and Ezra Pound’s Cantos as “philosophical epics.” There is nothing epic about them; they are reveries, more or less philosophical.

Lyric poetry

Lyric poetry never gets far from its origins, except that some of its finest examples—Medieval Latin, Provençal, Middle High German, Middle French, Renaissance—which today are only read, were actually written to be sung. In the 20th century, however, popular songs of great literary merit became increasingly common—for example, the songs of Bertolt Brecht and Kurt Weill in German, of Georges Brassens and Anne Sylvestre in French, and of Leonard Cohen, Bob Dylan, and Joni Mitchell. It is interesting to note that, in periods when the culture values artificiality, the lyric becomes stereotyped. Then, after a while, the poets revolt and, usually turning to folk origins, restore to lyric poetry at least the appearance of naturalness and spontaneity.

Satire

The forms of satire are as manifold as those of literature itself—from those of the mock epic to the biting epigram. A great many social and political novels of today would have been regarded as satire by the ancients. Many of the great works of all time are satires, but in each case they have risen far above their immediate satirical objectives. The 16th-century medieval satire on civilization, the Gargantua and Pantagruel of François Rabelais, grew under the hand of its author into a great archetypal myth of the lust for life. Cervantes’ Don Quixote, often called the greatest work of prose fiction in the West, is superficially a satire of the sentimental romance of knightly adventure. But, again, it is an archetypal myth, telling the adventures of the soul of man—of the individual—in the long struggle with what is called the human condition. The Tale of Genji by Murasaki Shikibu has sometimes been considered by obtuse critics as no more than a satire on the sexual promiscuity of the Heian court. In fact, it is a profoundly philosophical, religious, and mystical novel.

Prose fiction

Extended prose fiction is the latest of the literary forms to develop. We have romances from Classical Greek times that are as long as short novels; but they are really tales of adventure—vastly extended anecdotes. The first prose fiction of any psychological depth is the Satyricon, almost certainly attributed to Petronius Arbiter (died ad 65/66). Though it survives only in fragments, supposedly one-eleventh of the whole, even these would indicate that it is one of the greatest picaresque novels, composed of loosely connected episodes of robust and often erotic adventure. The other great surviving fiction of Classical times is the Metamorphoses (known as The Golden Ass) by Apuleius (2nd century ad). In addition to being a picaresque adventure story, it is a criticism of Roman society, a celebration of the religion of Isis, and an allegory of the progress of the soul. It contains the justly celebrated story of Cupid and Psyche, a myth retold with psychological subtlety. Style has much to do with the value and hence the survival of these two works. They are written in prose of extraordinary beauty, although it is by no means of “Classical” purity. The prose romances of the Middle Ages are closely related to earlier heroic literature. Some, like Sir Thomas Malory’s 15th-century Le Morte Darthur, are retellings of heroic legend in terms of the romantic chivalry of the early Renaissance, a combination of barbaric, medieval, and Renaissance sensibility which, in the tales of Tristram and Iseult and Launcelot and Guinevere, produced something not unlike modern novels of tragic love.

The Western novel is a product of modern civilization, although in East Asia novels began a separate development as early as the 10th century. Extended prose works of complex interpersonal relations and motivations begin in 17th-century France with The Princess of Cleves (1678) by Madame de La Fayette. Eighteenth-century France produced an immense number of novels dealing with love analysis but none to compare with Madame de La Fayette’s until Pierre Choderlos de Laclos wrote Les Liaisons dangereuses (1782). This was, in form, an exchange of letters between two corrupters of youth; but, in intent, it was a savage satire of the ancien régime and a heart-rending psychological study. The English novel of the 18th century was less subtle, more robust—vulgar in the best sense—and is exemplified by Henry Fielding’s Tom Jones (1749) and Laurence Sterne’s Tristram Shandy. The 19th century was the golden age of the novel. It became ever more profound, complex, and subtle (or, on the other hand, more popular, eventful, and sentimental). By the beginning of the 20th century it had become the most common form of thoughtful reading matter and had replaced, for most educated people, religious, philosophical, and scientific works as a medium for the interpretation of life.

Drama

Like lyric poetry, drama has been an exceptionally stable literary form. Given a little leeway, most plays written by the beginning of the 20th century could be adjusted to the rules of Aristotle’s Poetics. Before World War I, however, all traditional art forms, led by painting, began to disintegrate, and new forms evolved to take their place. In drama the most radical innovator was August Strindberg (1849–1912), and from that day to this, drama (forced to compete with the cinema) has become ever more experimental, constantly striving for new methods, materials, and, especially, ways to establish a close relationship with the audience. All this activity has profoundly modified drama as literature.

Future developments

In the 20th century the methods of poetry also changed drastically, although the “innovator” here might be said to have been Baudelaire. The disassociation and recombination of ideas of the Cubists, the free association of ideas of the Surrealists, dreams, trance states, the poetry of preliterate people—all have been absorbed into the practice of modern poetry. This proliferation of form is not likely to end. Effort that once was applied to perfecting a single pattern in a single form may in the future be more and more directed toward the elaboration of entirely new “multimedia” forms, employing the resources of all the established arts. At the same time, writers may prefer to simplify and polish the forms of the past with a rigorous, Neoclassicist discipline. In a worldwide urban civilization, which has taken to itself the styles and discoveries of all cultures past and present, the future of literature is quite impossible to determine.