would be unsuitable to Dickens. If we put up a statue of Dickens in
Portland Place to-morrow we should feel the stiffness as unnatural. We
should fear that the statue might stroll about the street at night.

But in France the question of whether Zola shall go to the Panthéon when
he is dead is quite as practicable as the question whether he should go
to prison when he was alive. It is the problem of whether the nation
shall take one turn of thought or another. In raising a monument to Zola
they do not raise merely a trophy, but a finger-post. The question is
one which will have to be settled in most European countries; but like
all such questions, it has come first to a head in France; because
France is the battlefield of Christendom. That question is, of course,
roughly this: whether in that ill-defined area of verbal licence on
certain dangerous topics it is an extenuation of indelicacy or an
aggravation of it that the indelicacy was deliberate and solemn. Is
indecency more indecent if it is grave, or more indecent if it is gay?
For my part, I belong to an old school in this matter. When a book or a
play strikes me as a crime, I am not disarmed by being told that it is a
serious crime. If a man has written something vile, I am not comforted
by the explanation that he quite meant to do it. I know all the evils of
flippancy; I do not like the man who laughs at the sight of virtue. But
I prefer him to the man who weeps at the sight of virtue and complains
bitterly of there being any such thing. I am not reassured, when ethics
are as wild as cannibalism, by the fact that they are also as grave and
sincere as suicide. And I think there is an obvious fallacy in the
bitter contrasts drawn by some moderns between the aversion to Ibsen's
"Ghosts" and the popularity of some such joke as "Dear Old Charlie."
Surely there is nothing mysterious or unphilosophic in the popular
preference. The joke of "Dear Old Charlie" is passed--because it is a
joke. "Ghosts" are exorcised--because they are ghosts.