2018 has already provided a curate’s egg anniversary for scholars of eighteenth-century fiction: 250 years since the first publication of A Sentimental Journey Through France and Italy (27 February 1768) and, less than a month later, the death of its author, Laurence Sterne (18 March 1768).
‘Alas, Poor Yorick!’: A Sterne 250-Year Anniversary Conference marked both sestercentennials by inviting over forty scholars from twelve countries to reflect on the impact of Sterne’s writings in his and our times. The conference took place at Sterne’s Alma Mater Jesus College, Cambridge, providing an opportunity for delegates staying in college accommodation to breakfast beneath a copy of Joshua Reynolds’s famous portrait of Sterne in the dining hall.
Marking both events together proved apt. A Sentimental Journey was, from its earliest conception, tied to the health of its author. Its origins lie in a seven-month tour of France and Italy that Sterne, a sufferer from pulmonary tuberculosis since his days as an undergraduate, undertook to improve his ailing condition. The risks as well as the rewards of venturing abroad in ill health are immediately apparent in the narrative. Having only just arrived in Calais and dining on a ‘fricassee’d chicken’ (ASJ, 3), Yorick, the text’s sentimental traveller, worries that the richness of his meal might lead to death by indigestion and the loss of his goods under the rules of the Droits d’aubaine. It is a mordant first step into cultural tourism: having just crossed the border into France, death by consumption would cement Yorick the consumptive’s status as an outsider under its laws of inheritance.
Many readers in 1768 would have been aware that Sterne had already resurrected Yorick from his death in the first volume of Tristram Shandy (1759-67). Even this most absolute of borders proves porous when Sterne requires it to be, and this sense of strange re-orderings, and the haziness of causal links that bind characters to each other and to their environs, suffuses much of his fiction. After an early chastening encounter with a monk he inadvertently abuses, Yorick promises to ‘learn better manners as I get along’ (ASJ, 11), yet his journey fails to provide any straightforward heuristic narrative. Yorick later muses that ‘I seldom go to the place I set out for’ (ASJ, 103), and it proves difficult to discern what, if anything, he actually learns from his sentimental encounters.
Digressions abound; at one point Yorick winds up in Rennes (200 miles west of his route south from Calais to Lyon) without any explanation for his presence there beyond it being ‘an incident of good fortune which will never happen to any traveller, but a sentimental one’ (ASJ, 108). As James Chandler notes, the capacity to reflect on his feelings appears to open Yorick to a flux of potential encounters, yet it remains unclear whether such reflections ‘can be supposed to occur on a single plane of circulation, where we all reflect each other’, or ‘on an ascending scale of higher-order recognitions’.
Conversely, Yorick values highly the ability to distinguish difference. His distinction between the English and the French national character relies, as if folding the principle of differentiation in on itself, on differing potentials for individuation. The French, he argues, have reached such a heightened degree within the ‘progress of their refinements’ (ASJ, 119) that, like coins ‘jingling and rubbing one against another for seventy years together […] they are become so much alike, you can scarce distinguish one shilling from another’ (ASJ, 119). The English, in contrast, are ‘like antient medals, kept more apart, and passing but few peoples hands’ and it is this propensity to remain separate that preserves ‘the first sharpnesses which the fine hand of nature has given them’ (ASJ, 119). Yorick’s further observation that ‘’tis certain the French conceive better than they combine’ (ASJ, 112) almost certainly refers to Locke’s description of wit and judgement as respectively the combining and separating of ideas, yet the peculiarity of his own narrative lies in its interplay between such atomistic and holistic impulses.
Even defining what we should search for order proves a vexed point. Yorick’s Journey begins with his reader arriving at the end of a conversation: ‘––THEY order, said I, this matter better in France––’ (ASJ, 3). Precisely what ‘matter’ is ordered ‘better’ in France remains undisclosed. Some critics, such as Martin C. Battestin, take the term to allude to Sterne’s complicated friendship as an Anglican clergyman with materialist philosophes such as Baron d’Holbach, who was instrumental in obtaining Sterne’s passport to travel through France. Another solution lies in the careful arrangement of the text itself into titled scenes, or vignettes. In driving action from discourse at the Journey’s outset, Sterne, Michael Seidel argues, ‘makes the linguistic properties of utterance spatial’, but more importantly, by inscribing ‘the space for narrative projection’ in these terms, he threads the ‘matter’ of what is, or should be, well ‘order[ed]’ into the fiction’s textual weave. In a prime example of Sternean slippage between text and scene, it is the order of narrative ‘matters’ – i.e. the material arrangement and divisions of the book itself – that Yorick most strongly evokes by asking that his reader interpret the end of a conversation as the beginning of his journey.
If it begins with an ending, the Journey ends with an aposiopesis, or breaking off, that again conflates text and scene. Somewhat uncomfortably for readers in the age of #metoo, the interruption provides also a pun on a grope, with Yorick’s outstretched hand catching ‘hold of the Fille de Chambre’s… END OF VOL. II.’ (ASJ, 165). As Paul Goring noted in a paper at Cambridge, the Journey’s abrupt conclusion also left Sterne’s final debt to his readers unrepaid. Its subscribers had been promised four volumes for their investment, but Sterne’s untimely death left them with only two.
The scene, ‘The Case of Delicacy’ (ASJ, 160), with which the Journey’s second and final volume ends, proves fascinating in light of the events that took place shortly after its publication. We leave Yorick supine and almost entombed in a bedchamber, ‘it being totally dark’ (ASJ, 165). Yorick’s hand extends ‘by way of asseveration’ (ASJ, 165) in one final reach outwards that manages to be both deathly and bawdy – in other words, Sternean. In a first-hand account of Sterne’s death in London, John MacDonald, a footman to one of Sterne’s friends, reports that when the moment came ‘He put up his hand as if to stop a blow, and died in a minute.’
Our conference at Cambridge welcomed a number of distinguished speakers, including author Martin Rowson, who discussed his graphic novel adaptations of Sterne’s fictions, and Peter de Voogd, who shared his insights from amassing arguably the largest collection of Sterne’s works on the continent.
My own highlight was an incisive keynote from Freya Johnston, who addressed the subject of characterisation and determinism in Sterne’s fictions. Sterne’s characters, Johnston argued, do not develop or change in his narratives so much as undergo ordeals that evince their engrained hobby-horsical inconsistencies time and again. The claustrophobia that permeates his works – in which, even when we follow Yorick on the open road, we find ourselves enclosed within discreet, archly constructed sentimental scenes – begins with Tristram’s conception of the homunculus as an already complete character-in-miniature, and culminates at the end of the Journey’s first volume with Yorick reflecting on Walter Shandy’s theory that ‘children, like other animals, might be increased almost to any size, provided they came right into the world’ (ASJ, 80). According to Walter, only the rooms in which children are confined limit the extent of their growth, a theory that Yorick considers, but equivocates in passing judgement on, in his observations of a Parisian dwarf. It is an oddly death-like vision of the human potential for growth: one in which characters come pre-formed, encased in – and stunted by – their environment. Like being born into a coffin.
– Alexander Hardie-Forsyth (Wolfson College, Oxford)
 James Chandler, An Archaeology of Sympathy: The Sentimental Mode in Literature and Cinema (Chicago, 2013), p.205.
 Martin C. Battestin, ‘Sterne among the Philosophes: Body and Soul in A Sentimental Journey’, Eighteenth-Century Fiction, 7:1 (October 1994), p.19.
 Michael Seidel, ‘Narrative Crossings: Sterne’s A Sentimental Journey’, Genre, 18 (1985), p.2.