They must be censured if we catch them at it at the time. That is quite true, and out of it arises another question: may the writer take the reader into his confidence about his characters? Answer has already been indicated: better not. It is dangerous, it generally leads to a drop in the temperature, to intellectual and emotional laxity, and worse still to facetiousness, and to a friendly invitation to see how the figures hook up behind. "Doesn't A look nice--she always was my favourite." "Let's think of why B does that--perhaps there's more in him than meets the eye--yes, see--he has a heart of gold--having given you this peep at it I'll pop it back--I don't think he's noticed." "And C--he always was the mystery man." Intimacy is gained but at the expense of illusion and nobility. It is like standing a man a drink so that he may not criticize your opinions. With all respect to Fielding and Thackeray it is devastating, it is bar-parlour chattiness, and nothing has been more harmful to the novels of the past. To take your reader into your confidence about the universe is a different thing. It is not dangerous for a novelist to draw back from his characters, as Hardy and Conrad do, and to generalize about the conditions under which he thinks life is carried on. It is confidences about the individual people that do harm, and beckon the reader away from the people to an examination of the novelist's mind. Not much is ever found in it at such a moment, for it is never in the creative state: the mere process of saying, "Come along, let's have a chat," has cooled it down. Our comments on human beings must now come to an end. They may take fuller shape when we come to discuss the plot. [Footnote 4: Translated by Dorothy Bussy as _The Counterfeiters_ (Knopf).] V THE PLOT "CHARACTER," says Aristotle, "gives us qualities, but it is in actions--what we do--that we are happy or the reverse." We have already decided that Aristotle is wrong and now we must face the consequences of disagreeing with him. "All human happiness and misery," says Aristotle, "take the form of action." We know better. We believe that happiness and misery exist in the secret life, which each of us leads privately and to which (in his characters) the novelist has access. And by the secret life we mean the life for which there is no external evidence, not, as is vulgarly supposed, that which is revealed by a chance word or a sigh. A chance word or sigh are just as much evidence as a speech or a murder: the life they reveal ceases to be secret and enters the realm of action.