Style

The writing of nonfictional prose should not entail the tension, the monotony, and the self-conscious craft of fiction writing. The search for le mot juste (“the precise word”) so fanatically pursued by admirers of Flaubert and Maupassant is far less important in nonfictional prose than in the novel and the short story. The English author G.K. Chesterton (1874–1936), who was himself more successful in his rambling volumes of reflections and of religious apologetics than in his novels, defined literature as that rare, almost miraculous use of language “by which a man really says what he means.” In essays, letters, reporting, and narratives of travels, the author’s aim is often not to overpower his readers by giving them the impression that he knows exactly where he is leading them, as a dramatist or a detective-story writer does. Some rambling casualness, apparently irrelevant anecdotes, and suggestions of the conclusions that the author wishes his readers to infer are often more effective than extreme terseness.

There is also another manner of writing that is more attentive to the periodic cadences and elegance of prose, in the style of the ancient Roman orator Cicero. The 19th-century English essayist William Hazlitt praised the felicities of style and the refinements of the prose of the British statesman Edmund Burke (1729–97) as “that which went the nearest to the verge of poetry and yet never fell over.” A number of English writers have been fond of that harmonious, and rhetorical prose, the taste for which may well have been fostered not only by the familiarity with Cicero but also by the profound influence of the authorized version of the Bible (1611). Martin Luther’s translation of the New Testament (1522) and of the Old Testament (1534) likewise molded much of German prose and German sensibility for centuries.

In the 20th century that type of prose lost favour with American and British readers, who ceased to cherish Latin orators and Biblical prose as their models. In German literature, however, in which harmonious balance and eloquence were more likely to be admired, and in other languages more directly derived from Latin, a musical style, akin to a prolonged poem in prose, was cultivated more assiduously, as exemplified in Italian in the writings of Gabriele D’Annunzio, in French in those by André Gide, and in German in Die Aufzeichnungen des Malte Laurids Brigge (The Notebooks of Malte Laurids Brigge) by the poet Rainer Maria Rilke. Such an elaborate style appears to be more easily tolerated by the readers in nonfictional writing, with its lack of cumulative continuity and, generally speaking, its more restricted size, than in novels such as Pater’s Marius the Epicurean (1885) and occasionally in Thomas Mann’s fiction, in which such a style tends to pall on the reader. Similarly, it is easier for the nonfictional prose writer to weave into his style faint suggestions of irony, archaisms, alliterations, and even interventions of the author that might prove catastrophic to credibility in fiction. Critics have argued that too close attention to style was harmful to the sweep necessary to fiction: they have contended that many of the greatest novelists, such as Dickens, Balzac, Dostoyevsky, and Zola at times “wrote” badly; assuredly, they treated language carelessly more than once. Essayists, historians, orators, and divines often affect a happy-go-lucky ease so as to put them on the same footing with the common reader, but they realize that language and style are vital. They must know what resources they can draw from vivid sensations, brilliant similes, balanced sentences, or sudden, epigrammatic, effects of surprise.

Author presence

The one feature common to most authors of nonfictional prose (a few staid historians and even fewer philosophers excepted) is the marked degree of the author’s presence in all they write. That is to be expected in epistolary literature, and, although less inevitably, in the essay, the travel book, journalistic reporting, and polemical or hortatory prose. Although the 17th-century French religious philosopher Pascal hinted that “the ego is hateful,” the author’s presence is still strongly felt. This presence endows their works with a personal and haunting force that challenges, converts, or repels, but hardly ever leaves the reader indifferent. Saint Paul’s epistles owe their impact—perhaps second to none in the history of the Western world—to the self that vehemently expresses itself in them, showing no concern whatever for the niceties of Attic prose. In the treatises, discourses, and philosophical argumentation of the great writers of the Enlightenment, such as Voltaire, Diderot, and Rousseau, they frequently resort to the first person singular, which results in a vivid concreteness in the treatment of ideas. To think the abstract concretely, a precept reminiscent of the 18th-century philosophers, was also the aim of the 20th-century philosophers Jean-Paul Sartre and Maurice Merleau-Ponty when they naturalized Existentialist thought in France. The growth of personal literature in its myriad shapes is one of the striking features of modern literary evolution.

The very fact that the writer of nonfictional prose does not seek an imaginary projection to impart his vision, his anguish, and his delights to readers also underlines the nature of his intention. A school of critics has vigorously attacked “the intentional fallacy,” which leads biographers and some literary historians to ask what an artist intended before evaluating the completed work of art. But in a work of apologetics or of homiletics, in a work of history or of sociology, in a critical or even in a desultory and discursive essay, and certainly in aphorisms or maxims or both, the intention of the author remains omnipresent. This intention may be disguised under the mask of a parable, under the interlocutors of a philosophical dialogue, or under the admonitions of a prophet, but the reader is never oblivious of the thinker’s intent. The reader has a sophisticated enjoyment of one who shares the creator’s intent and travels familiarly along with him. He respects and enjoys in those authors the exercise of an intelligence flexible enough to accept even the irrational as such.