DANTE GABRIEL ROSSETTI

Rossetti's phrase about poetry, that it must be 'amusing'; his 'commandment' about verse translation, 'that a good poem shall not be turned into a bad one'; his roughest and most random criticisms about poets, are as direct and inevitable as his finest verse. Only Coleridge among English poets has anything like the same definite grasp upon whatever is essential in poetry. And it is this intellectual sanity partly, this complete knowledge of the medium in which he worked, that has given Rossetti a position of his own, a kind of leadership in art.

And, technically, Rossetti has done much for English poetry. Such a line as

And when the night-vigil was done,

is a perfectly good metrical line if read without any displacement of the normal accent in speaking, and the rhyme of 'of' to 'enough' is as satisfying to the ear as the more commonly accepted rhyme of 'love' and 'move.' Rossetti did nothing but good by his troubling of many rhythms which had become stagnant, and it is in his extraordinary subtlety of rhythm, most accomplished where it seems most hesitating, that he has produced his finest emotional effects, effects before his time found but rarely, and for the most part accidentally, in English poetry.

Like Baudelaire and like Mallarme in France, Rossetti was not only a wholly original poet, but a new personal force in literature. That he stimulated the sense of beauty is true in a way it is not true of Tennyson, for instance, as it is true of Baudelaire in a way it is not true of Victor Hugo. In Rossetti's work, perhaps because it is not the greatest, there is an actually hypnotic quality which exerts itself on those who come within his circle at all; a quality like that of an unconscious medium, or like that of a woman against whose attraction one is without defence. It is the sound of a voice, rather than anything said; and, when Rossetti speaks, no other voice, for the moment, seems worth listening to. Even after one has listened, not very much seems to have been said; but the world is not quite the same. He has stimulated a new sense, by which a new mood of beauty can be apprehended.

Dreams are precise; it is only when we awake, when we go outside, that they become vague. In a certain sense Rossetti, with all his keen practical intelligence, was never wholly awake, had never gone outside that house of dreams in which the only real things were the things of the imagination. In the poetry of most poets there is a double kind of existence, of which each half is generally quite distinct; a real world, and a world of the imagination. But the poetry of Rossetti knows but one world, and it inhabits a corner there, like a perfectly contented prisoner, or like a prisoner to whom the sense of imprisonment is a joy.

The love of beauty, the love of love, because love is the supreme energy of beauty, suffices for an existence in which every moment is a crisis; for to him, as Pater has said, 'life is a crisis at every moment': life, that is to say, the inner life, the life of imagination, in which the senses are messengers from the outer world, from which they can but bring disquieting tidings.

The whole of this poetry is tragic, though without pathos or even self-pity. Every human attempt to maintain happiness is foredoomed to be a failure, and this is an attempt to maintain ecstasy in a region where everything which is not ecstasy is pain. In reading every other poet who has written of love one is conscious of compensations: the happiness of loving or of being loved, the honour of defeat, the help and comfort of nature or of action. But here all energy is concentrated on the one ecstasy, and this exists for its own sake, and the desire of it is like thirst, which returns after every partial satisfaction. The desire of beauty, the love of love, can but be a form of martyrdom when, as with Rossetti, there is also the desire of possession.

Circ.u.mstances have very little to do with the making of a poet's temperament or vision, and it would be enough to point to Christina Rossetti, who was hardly more in the country than her brother, but to whom a blade of gra.s.s was enough to summon the whole country about her, and whose poetry is full of the sense of growing things. Rossetti instinctively saw faces, and only faces, and he would have seen them if he had lived in the loneliest countryside, and he would never have learned to distinguish between oats and barley if he had had fields of them about his door from childhood. It was in the beauty of women, and chiefly in the mysterious beauty of faces, that Rossetti found the supreme embodiment of beauty; and it was in the love of women, and not in any more abstract love, of G.o.d, of nature, or of ideas, that he found the supreme revelation of love.

With this narrowness, with this intensity, he has rendered in his painting as in his poetry one ideal, one obsession. He calls what is really the House of Love _The House of Life_, and this is because the house of love was literally to him the house of life. There is no mystic to whom love has not seemed to be the essence or ultimate expression of the soul. Rossetti's whole work is a parable of this belief, and it is a parable written with his life-blood. Of beauty he has said, 'I drew it in as simply as my breath,' but, as the desire of beauty possessed him, as he laboured to create it over again, with rebellious words or colours, always too vague for him when they were most precise, never the precise embodiment of a dream, the pursuit turned to a labour and the labour to a pain. Part of what hypnotises us in this work is, no doubt, that sense of personal tragedy which comes to us out of its elaborate beauty: the eternal tragedy of those who have loved the absolute in beauty too well, and with too mortal a thirst.

1904.

A NOTE ON THE GENIUS OF THOMAS HARDY

He has a kind of naked face, in which you see the brain always working, with an almost painful simplicity--just saved from being painful by a humorous sense of external things, which becomes also a kind of intellectual criticism. He is a fatalist, and he studies the workings of fate in the chief vivifying and disturbing influence in life, women. His view of women is more French than English; it is subtle, a little cruel, not as tolerant as it seems, thoroughly a man's point of view, and not, as with Meredith, man's and woman's at once. He sees all that is irresponsible for good and evil in a woman's character, all that is unreliable in her brain and will, all that is alluring in her variability. He is her apologist, but always with a certain reserve of private judgment. No one has created more attractive women, women whom a man would have been more likely to love, or more likely to regret loving. _Jude the Obscure_ is perhaps the most unbiased consideration of the more complicated questions of s.e.x which we can find in English fiction. At the same time, there is almost no pa.s.sion in his work, neither the author nor any of his characters ever seeming able to pa.s.s beyond the state of curiosity, the most intellectually interesting of limitations, under the influence of any emotion. In his feeling for nature, curiosity sometimes seems to broaden into a more intimate kind of communion. The heath, the village with its peasants, the change of every hour among the fields and on the roads, mean more to him, in a sense, than even the spectacle of man and woman in their blind, and painful, and absorbing struggle for existence. His knowledge of woman confirms him in a suspension of judgment; his knowledge of nature brings him nearer to the unchanging and consoling element in the world. All the quite happy entertainment which he gets out of life comes to him from his contemplation of the peasant, as himself a rooted part of the earth, translating the dumbness of the fields into humour. His peasants have been compared with Shakespeare's; that is, because he has the Shakespearean sense of their placid vegetation by the side of hurrying animal life, to which they act the part of chorus, with an unconscious wisdom in their close, narrow, and undistracted view of things.

In his verse there is something brooding, obscure, tremulous, half-inarticulate, as he meditates over man, nature, and destiny: Nature, 'waking by touch alone,' and Fate, who sees and feels. In _The Mother Mourns_, a strange, dreary, ironical song of science, Nature laments that her best achievement, man, has become discontented with her in his ungrateful discontent with himself. It is like the whimpering of a hurt animal, and the queer, ingenious metre, with its one rhyme set at wide but distinct and heavily recurrent intervals, beats on the ear like a knell. Blind and dumb forces speak, conjecture, half awakening out of sleep, turning back heavily to sleep again. Many poets have been sorry for man, angry with Nature on man's behalf. Here is a poet who is sorry for Nature, who feels the earth and its roots, as if he had sap in his veins instead of blood, and could get closer than any other man to the things of the earth.

Who else could have written this crabbed, subtle, strangely impressive poem?

AN AUGUST MIDNIGHT

A shaded lamp and a waving blind, And the beat of a clock from a distant floor; On this scene enter--winged, horned, and spined-- A longlegs, a moth, and a dumbledore; While 'mid my page there idly stands A sleepy fly, that rubs its hands.

Thus meet we five, in this still place, At this point of time, at this point in s.p.a.ce.

--My guests parade my new-penned ink, Or bang at the lamp-gla.s.s, whirl, and sink.

'G.o.d's humblest, they!' I muse. Yet why?

They know Earth-secrets that know not I.

No such drama has been written in verse since Browning, and the people of the drama are condensed to almost as pregnant an utterance as _Adam, Lilith, and Eve_.

Why is it that there are so few novels which can be read twice, while all good poetry can be read over and over? Is it something inherent in the form, one of the reasons in nature why a novel cannot be of the same supreme imaginative substance as a poem? I think it is, and that it will never be otherwise. But, among novels, why is it that one here and there calls us back to its shelf with almost the insistence of a lyric, while for the most part a story read is a story done with? Balzac is always good to re-read, but not Tolstoi: and I couple two of the giants.

To take lesser artists, I would say that we can re-read _Lavengro_ but not _Romola_. But what seems puzzling is that Hardy, who is above all a story-teller, and whose stories are of the kind that rouse suspense and satisfy it, can be read more than once, and never be quite without novelty. There is often, in his books, too much story, as in _The Mayor of Casterbridge_, where the plot extends into almost inextricable entanglements; and yet that is precisely one of the books that can be re-read. Is it on account of that concealed poetry, never absent though often unseen, which gives to these fantastic or real histories a meaning beyond the meaning of the facts, beneath it like an under-current, around it like an atmosphere? Facts, once known, are done with; stories of mere action gallop through the brain and are gone; but in Hardy there is a vision or interpretation, a sense of life as a growth out of the earth, and as much a mystery between soil and sky as the corn is, which will draw men back to the stories with an interest which outlasts their interest in the story.

It is a little difficult to get accustomed to Hardy, or to do him justice without doing him more than justice. He is always right, always a seer, when he is writing about 'the seasons in their moods, morning and evening, night and noon, winds in their different tempers, trees, waters and mists, shades and silences, and the voices of inanimate things.' (What gravity and intimacy in his numbering of them!) He is always right, always faultless in matter and style, when he is showing that 'the impressionable peasant leads a larger, fuller, more dramatic life than the pachydermatous king.' But he requires a certain amount of emotion to shake off the lethargy natural to his style, and when he has merely a dull fact to mention he says it like this: 'He reclined on his couch in the sitting-room, and extinguished the light.' In the next sentence, where he is interested in expressing the impalpable emotion of the situation, we get this faultless and uncommon use of words: 'The night came in, and took up its place there, unconcerned and indifferent; the night which had already swallowed up his happiness, and was now digesting it listlessly; and was ready to swallow up the happiness of a thousand other people with as little disturbance or change of mien.'

No one has ever studied so scrupulously as Hardy the effect of emotion on inanimate things, or has ever seen emotion so visually in people. For instance: 'Terror was upon her white face as she saw it; her cheek was flaccid, and her mouth had almost the aspect of a round little hole.'

But so intense is his preoccupation with these visual effects that he sometimes cannot resist noting a minute appearance, though in the very moment of a.s.suring us that the person looking on did not see it. 'She hardly observed that a tear descended slowly upon his cheek, a tear so large that it magnified the pores of the skin over which it rolled, like the object lens of a microscope.' And it is this power of seeing to excess, and being limited to sight which is often strangely revealing, that leaves him at times helpless before the naked words that a situation supremely seen demands for its completion. The one failure in what is perhaps his masterpiece, _The Return of the Native_, is in the words put into the mouth of Eustacia and Yeobright in the perfectly imagined scene before the mirror, a scene which should be the culminating scene of the book; and it is, all but the words: the words are crackle and tinsel.

What is it, then, that makes up the main part of the value and fascination of Hardy, and how is it that what at first seem, and may well be, defects, uncouthnesses, bits of formal preaching, grotesque ironies of event and idea, come at last to seem either good in themselves or good where they are, a part of the man if not of the artist? One begins by reading for the story, and the story is of an attaching interest. Here is a story-teller of the good old kind, a story-teller whose plot is enough to hold his readers. With this point no doubt many readers stop and are content. But go on, and next after the story-teller one comes on the philosopher. He is dejected and a little sinister, and may check your pleasure in his narrative if you are too attentive to his criticism of it. But a new meaning comes into the facts as you observe his att.i.tude towards them, and you may be well content to stop and be fed with thoughts by the philosopher. But if you go further still you will find, at the very last, the poet, and you need look for nothing beyond. I am inclined to question if any novelist has been more truly a poet without ceasing to be in the true sense a novelist. The poetry of Hardy's novels is a poetry of roots, and it is a voice of the earth. He seems often to be closer to the earth (which is at times, as in _The Return of the Native_, the chief person, or the chorus, of the story) than to men and women, and to see men and women out of the eyes of wild creatures, and out of the weeds and stones of the heath. How often, and for how profound a reason, does he not show us to ourselves, not as we or our fellows see us, but out of the continual observation of humanity which goes on in the wary and inquiring eyes of birds, the meditative and indifferent regard of cattle, and the deprecating aloofness and inspection of sheep?

1907.

LeON CLADEL

I hope that the life of Leon Cladel by his daughter Judith, which Lemerre has brought out in a pleasant volume, will do something for the fame of one of the most original writers of our time. Cladel had the good fortune to be recognised in his lifetime by those whose approval mattered most, beginning with Baudelaire, who discovered him before he had printed his first book, and helped to teach him the craft of letters. But so exceptional an artist could never be popular, though he worked in living stuff and put the whole savour of his countryside into his tragic and pa.s.sionate stories. A peasant, who writes about peasants and poor people, with a curiosity of style which not only packs his vocabulary with difficult words, old or local, and with unheard of rhythms, chosen to give voice to some never yet articulated emotion, but which drives him into oddities of printing, of punctuation, of the very shape of his accents! A page of Cladel has a certain visible uncouthness, and at first this seems in keeping with his matter; but the uncouthness, when you look into it, turns out to be itself a refinement, and what has seemed a confused whirl, an improvisation, to be the result really of reiterated labour, whose whole aim has been to bring the spontaneity of the first impulse back into the laboriously finished work.

In this just, sensitive, and admirable book, written by one who has inherited a not less pa.s.sionate curiosity about life, but with more patience in waiting upon it, watching it, noting its surprises, we have a simple and sufficient commentary upon the books and upon the man. The narrative has warmth and reserve, and is at once tender and clear-sighted. _J'entrevois nettement_, she says with truth, _combien seront precieux pour les futurs historiens de la litterature du xix^e siecle, les memoires traces au contact immediat de l'artiste, exposes de ses faits et gestes particuliers, de ses origines, de la germination de ses croyances et de son talent; ses critiques a venir y trouveront de_ _solides materiaux, ses admirateurs un aliment a leur piete et les philosophes un des aspects de l'ame francaise._ The man is shown to us, _les elans de cette ame toujours grondante et fulgurante comme une forge, et les nuances de ce fievreux visage d'apotre, brun, fin et sinueux_, and we see the inevitable growth, out of the hard soil of Quercy and out of the fertilising contact of Paris and Baudelaire, of this whole literature, these books no less astonishing than their t.i.tles: _Ompdrailles-le-Tombeau-des-Lutteurs_, _Celui de la Croix-aux-Boeufs_, _La Fete Votive de Saint-Bartholomee-Porte-Glaive_.

The very t.i.tles are an excitement. I can remember how mysterious and alluring they used to seem to me when I first saw them on the cover of what was perhaps his best book, _Les Va-Nu-Pieds_.

It is by one of the stories, and the shortest, in _Les Va-Nu-Pieds_, that I remember Cladel. I read it when I was a boy, and I cannot think of it now without a shiver. It is called _L'Hercule_, and it is about a Sandow of the streets, a professional strong man, who kills himself by an over-strain; it is not a story at all, it is the record of an incident, and there is only the strong man in it and his friend the zany, who makes the jokes while the strong man juggles with bars and cannon-b.a.l.l.s. It is all told in a breath, without a pause, as if some one who had just seen it poured it out in a flood of hot words. Such vehemence, such pity, such a sense of the cruelty of the spectacle of a man driven to death like a beast, for a few pence and the pleasure of a few children; such an evocation of the sun and the streets and this sordid tragic thing happening to the sound of drum and cymbals; such a vision in sunlight of a barbarous and ridiculous and horrible accident, lifted by the telling of it into a new and unforgettable beauty, I have never felt or seen in any other story of a like grotesque tragedy. It realises an ideal, it does for once what many artists have tried and failed to do; it wrings the last drop of agony out of that subject which it is so easy to make pathetic and effective. d.i.c.kens could not have done it, Bret Harte could not have done it, Kipling could not do it: Cladel did it only once, with this perfection.

Something like it he did over and over again, with unflagging vehemence, with splendid variations, in stories of peasants and wrestlers and thieves and prost.i.tutes. They are all, as his daughter says, epic; she calls them Homeric, but there is none of the Homeric simplicity in this tumult of coloured and clotted speech, in which the language is tortured to make it speak. The comparison with Rabelais is nearer. _La recherche du terme vivant, sa mise en valeur et en saveur, la surabondance des vocables puises a toutes sources ... la condensation de l'action autour de ces quelques motifs eternels de l'epopee: combat, ripaille, palabre et luxure_, there, as she sees justly, are links with Rabelais.

Goncourt, himself always aiming at an impossible closeness of written to spoken speech, noted with admiration _la vraie photographie de la parole avec ses tours, ses abbreviations ses ellipses, son essoufflement presque_. Speech out of breath, that is what Cladel's is always; his words, never the likely ones, do not so much speak as cry, gesticulate, overtake one another. _L'ame de Leon Cladel_, says his daughter, _etait dans un constant et flamboyant automne_. Something of the colour and fever of autumn is in all he wrote. Another writer since Cladel, who has probably never heard of him, has made heroes of peasants and vagabonds.

But Maxim Gorki makes heroes of them, consciously, with a mental self-a.s.sertion, giving them ideas which he has found in Nietzsche.

Cladel put into all his people some of his own pa.s.sionate way of seeing 'scarlet,' to use Barbey d'Aurevilly's epithet: _un rural ecarlate_.

Vehement and voluminous, he overflowed: his whole aim as an artist, as a pupil of Baudelaire, was to concentrate, to hold himself back; and the effort added impetus to the checked overflow. To the realists he seemed merely extravagant; he saw certainly what they could not see; and his romance was always a fruit of the soil. The artist in him, seeming to be in conflict with the peasant, fortified, clarified the peasant, extracted from that hard soil a rare fruit. You see in his face an extraordinary mingling of the peasant, the visionary, and the dandy: the long hair and beard, the sensitive mouth and nose, the fierce brooding eyes, in which wildness and delicacy, strength and a kind of stealthiness, seem to be grafted on an inflexible peasant stock.

1906.

HENRIK IBSEN

'Everything which I have created as a poet,' Ibsen said in a letter, 'has had its origin in a frame of mind and a situation in life; I never wrote because I had, as they say, found a good subject.' Yet his chief aim as a dramatist has been to set character in independent action, and to stand aside, reserving his judgment. 'The method, the technique of the construction,' he says, speaking of what is probably his masterpiece, _Ghosts_, 'in itself entirely precludes the author's appearing in the speeches. My intention was to produce the impression in the mind of the reader that he was witnessing something real.' That, at his moment of most perfect balance, was his intention; that was what he achieved in an astonishing way. But his whole life was a development; and we see him moving from point to point, deliberately, and yet inevitably; reaching the goal which it was his triumph to reach, then going beyond the goal, because movement in any direction was a necessity of his nature.

In Ibsen's letters we shall find invaluable help in the study of this character and this development. The man shows himself in them with none the less disguise because he shows himself unwillingly. In these hard, crabbed, formal, painfully truthful letters we see the whole narrow, precise, and fanatical soul of this Puritan of art, who sacrificed himself, his family, his friends, and his country to an artistic sense of duty only to be paralleled among those religious people whom he hated and resembled.

His creed, as man and as artist, was the cultivation, the realisation of self. In quite another sense that, too, was the creed of Nietzsche; but what in Nietzsche was pride, the pride of individual energy, in Ibsen was a kind of humility, or a practical deduction from the fact that only by giving complete expression to oneself can one produce the finest work. Duty to oneself: that was how he looked upon it; and though, in a letter to Bjornson, he affirmed, as the highest praise, 'his life was his best work,' to himself it was the building-up of the artist in him that he chiefly cared for. And to this he set himself with a moral fervour and a scientific tenacity. There was in Ibsen none of the abundance of great natures, none of the ease of strength. He nursed his force, as a miser h.o.a.rds his gold; and does he not give you at times an uneasy feeling that he is making the most of himself, as the miser makes the most of his gold by sc.r.a.ping up every farthing?

'The great thing,' he says in a letter of advice, 'is to hedge about what is one's own, to keep it free and clear from everything outside that has no connexion with it.' He bids Brandes cultivate 'a genuine, full-blooded egoism, which shall force you for a time to regard what concerns you as the only thing of any consequence, and everything else as non-existent.' Yet he goes on to talk about 'benefiting society,' is conscious of the weight which such a conviction or compromise lays upon him, and yet cannot get rid of the burden, as Nietzsche does. He has less courage than Nietzsche, though no less logic, and is held back from a complete realisation of his own doctrine because he has so much worldly wisdom and is so anxious to make the best of all worlds.

'In every new poem or play,' he writes, 'I have aimed at my own personal spiritual emanc.i.p.ation and purification, for a man shares the responsibility and the guilt of the society to which he belongs.' This queer entanglement in social bonds on the part of one whose main endeavour had always been to free the individual from the conventions and restrictions of society is one of those signs of parochialism which peep out in Ibsen again and again. 'The strongest man,' he says in a letter, antic.i.p.ating the epilogue of one of his plays, 'is he who stands alone.' But Ibsen did not find it easy to stand alone, though he found pleasure in standing aloof. The influence of his environment upon him is marked from the first. He breaks with his father and mother, never writes to them or goes back to see them; partly because he feels it necessary to avoid contact with 'certain tendencies prevailing there.'