Chapter 3

Dans nos palais, ou, pres de la victoire, Brillaient les arts, doux fruits des beaux climats, J'ai vu du Nord les peuplades sans gloire, De leurs manteaux secouer les frimas.

On the whole, however, Mr. Toynbee's work is good; _Les Champs_, for example, is very well translated, and so are the two delightful poems _Rosette_ and _Ma Republique_; and there is a good deal of spirit in _Le Marquis de Carabas_:

Whom have we here in conqueror's _role_? Our grand old marquis, bless his soul! Whose grand old charger (mark his bone!) Has borne him back to claim his own. Note, if you please, the grand old style In which he nears his grand old pile; With what an air of grand old state He waves that blade immaculate! Hats off, hats off, for my lord to pass, The grand old Marquis of Carabas!--

though 'that blade immaculate' has hardly got the sting of 'un sabre innocent'; and in the fourth verse of the same poem, 'Marquise, you'll have the bed-chamber' does not very clearly convey the sense of the line 'La Marquise a le tabouret.' Beranger is not nearly well enough known in England, and though it is always better to read a poet in the original, still translations have their value as echoes have their music.

_A Selection from the Songs of De Beranger in English Verse_. By William Toynbee. (Kegan Paul.)

THE POETRY OF THE PEOPLE (_Pall Mall Gazette_, May 13, 1886.)

The Countess Martinengo deserves well of all poets, peasants and publishers. Folk-lore is so often treated nowadays merely from the point of view of the comparative mythologist, that it is really delightful to come across a book that deals with the subject simply as literature. For the Folk-tale is the father of all fiction as the Folk-song is the mother of all poetry; and in the games, the tales and the ballads of primitive people it is easy to see the germs of such perfected forms of art as the drama, the novel and the epic. It is, of course, true that the highest expression of life is to be found not in the popular songs, however poetical, of any nation, but in the great masterpieces of self-conscious Art; yet it is pleasant sometimes to leave the summit of Parnassus to look at the wildflowers in the valley, and to turn from the lyre of Apollo to listen to the reed of Pan. We can still listen to it. To this day, the vineyard dressers of Calabria will mock the passer-by with satirical verses as they used to do in the old pagan days, and the peasants of the olive woods of Provence answer each other in amoebaean strains. The Sicilian shepherd has not yet thrown his pipe aside, and the children of modern Greece sing the swallow-song through the villages in spring-time, though Theognis is more than two thousand years dead. Nor is this popular poetry merely the rhythmic expression of joy and sorrow; it is in the highest degree imaginative; and taking its inspiration directly from nature it abounds in realistic metaphor and in picturesque and fantastic imagery. It must, of course, be admitted that there is a conventionality of nature as there is a conventionality of art, and that certain forms of utterance are apt to become stereotyped by too constant use; yet, on the whole, it is impossible not to recognize in the Folk-songs that the Countess Martinengo has brought together one strong dominant note of fervent and flawless sincerity. Indeed, it is only in the more terrible dramas of the Elizabethan age that we can find any parallel to the Corsican _voceri_ with their shrill intensity of passion, their awful frenzies of grief and hate. And yet, ardent as the feeling is, the form is nearly always beautiful. Now and then, in the poems of the extreme South one meets with a curious crudity of realism, but, as a rule, the sense of beauty prevails.

Some of the Folk-poems in this book have all the lightness and loveliness of lyrics, all of them have that sweet simplicity of pure song by which mirth finds its own melody and mourning its own music, and even where there are conceits of thought and expression they are conceits born of fancy not of affectation. Herrick himself might have envied that wonderful love-song of Provence:

If thou wilt be the falling dew And fall on me alway, Then I will be the white, white rose On yonder thorny spray. If thou wilt be the white, white rose On yonder thorny spray, Then I will be the honey-bee And kiss thee all the day.

If thou wilt be the honey-bee And kiss me all the day, Then I will be in yonder heaven The star of brightest ray. If thou wilt be in yonder heaven The star of brightest ray, Then I will be the dawn, and we Shall meet at break of day.

How charming also is this lullaby by which the Corsican mother sings her babe to sleep!

Gold and pearls my vessel lade, Silk and cloth the cargo be, All the sails are of brocade Coming from beyond the sea; And the helm of finest gold, Made a wonder to behold. Fast awhile in slumber lie; Sleep, my child, and hushaby.

After you were born full soon, You were christened all aright; Godmother she was the moon, Godfather the sun so bright. All the stars in heaven told Wore their necklaces of gold. Fast awhile in slumber lie; Sleep, my child, and hushaby.

Or this from Roumania:

Sleep, my daughter, sleep an hour; Mother's darling gilliflower. Mother rocks thee, standing near, She will wash thee in the clear Waters that from fountains run, To protect thee from the sun.

Sleep, my darling, sleep an hour, Grow thou as the gilliflower. As a tear-drop be thou white, As a willow tall and slight; Gentle as the ring-doves are, And be lovely as a star!

We hardly know what poems are sung to English babies, but we hope they are as beautiful as these two. Blake might have written them.

The Countess Martinengo has certainly given us a most fascinating book. In a volume of moderate dimensions, not too long to be tiresome nor too brief to be disappointing, she has collected together the best examples of modern Folk-songs, and with her as a guide the lazy reader lounging in his armchair may wander from the melancholy pine-forests of the North to Sicily's orange-groves and the pomegranate gardens of Armenia, and listen to the singing of those to whom poetry is a passion, not a profession, and whose art, coming from inspiration and not from schools, if it has the limitations, at least has also the loveliness of its origin, and is one with blowing grasses and the flowers of the field.

_Essays in the Study of Folk-Songs_. By the Countess Evelyn Martinengo Cesaresco. (Redway.)

_THE CENCI_ (_Dramatic Review_, May 15, 1886.)

The production of _The Cenci_ last week at the Grand Theatre, Islington, may be said to have been an era in the literary history of this century, and the Shelley Society deserves the highest praise and warmest thanks of all for having given us an opportunity of seeing Shelley's play under the conditions he himself desired for it. For _The Cenci_ was written absolutely with a view to theatric presentation, and had Shelley's own wishes been carried out it would have been produced during his lifetime at Covent Garden, with Edmund Kean and Miss O'Neill in the principal parts. In working out his conception, Shelley had studied very carefully the aesthetics of dramatic art. He saw that the essence of the drama is disinterested presentation, and that the characters must not be merely mouthpieces for splendid poetry but must be living subjects for terror and for pity. 'I have endeavoured,' he says, 'as nearly as possible to represent the characters as they probably were, and have sought to avoid the error of making them actuated by my own conception of right or wrong, false or true: thus under a thin veil converting names and actions of the sixteenth century into cold impersonations of my own mind. . . .

'I have avoided with great care the introduction of what is commonly called mere poetry, and I imagine there will scarcely be found a detached simile or a single isolated description, unless Beatrice's description of the chasm appointed for her father's murder should be judged to be of that nature.'

He recognized that a dramatist must be allowed far greater freedom of expression than what is conceded to a poet. 'In a dramatic composition,' to use his own words, 'the imagery and the passion should interpenetrate one another, the former being reserved simply for the full development and illustration of the latter. Imagination is as the immortal God which should assume flesh for the redemption of mortal passion. It is thus that the most remote and the most familiar imagery may alike be fit for dramatic purposes when employed in the illustration of strong feeling, which raises what is low, and levels to the apprehension that which is lofty, casting over all the shadow of its own greatness. In other respects I have written more carelessly, that is, without an over-fastidious and learned choice of words. In this respect I entirely agree with those modern critics who assert that in order to move men to true sympathy we must use the familiar language of men.'

He knew that if the dramatist is to teach at all it must be by example, not by precept.

'The highest moral purpose,' he remarks, 'aimed at in the highest species of the drama, is the teaching the human heart, through its sympathies and antipathies, the knowledge of itself; in proportion to the possession of which knowledge every human being is wise, just, sincere, tolerant and kind. If dogmas can do more it is well: but a drama is no fit place for the enforcement of them.' He fully realizes that it is by a conflict between our artistic sympathies and our moral judgment that the greatest dramatic effects are produced. 'It is in the restless and anatomizing casuistry with which men seek the justification of Beatrice, yet feel that she has done what needs justification; it is in the superstitious horror with which they contemplate alike her wrongs and their revenge, that the dramatic character of what she did and suffered consists.'

In fact no one has more clearly understood than Shelley the mission of the dramatist and the meaning of the drama.

BALZAC IN ENGLISH (_Pall Mall Gazette_, September 13, 1886.)

Many years ago, in a number of _All the Year Round_, Charles Dickens complained that Balzac was very little read in England, and although since then the public has become more familiar with the great masterpieces of French fiction, still it may be doubted whether the _Comedie Humaine_ is at all appreciated or understood by the general run of novel readers. It is really the greatest monument that literature has produced in our century, and M. Taine hardly exaggerates when he says that, after Shakespeare, Balzac is our most important magazine of documents on human nature. Balzac's aim, in fact, was to do for humanity what Buffon had done for the animal creation. As the naturalist studied lions and tigers, so the novelist studied men and women. Yet he was no mere reporter. Photography and _proces-verbal_ were not the essentials of his method. Observation gave him the facts of life, but his genius converted facts into truths, and truths into truth. He was, in a word, a marvellous combination of the artistic temperament with the scientific spirit. The latter he bequeathed to his disciples; the former was entirely his own. The distinction between such a book as M. Zola's _L'Assommoir_ and such a book as Balzac's _Illusions Perdues_ is the distinction between unimaginative realism and imaginative reality. 'All Balzac's characters,' said Baudelaire, 'are gifted with the same ardour of life that animated himself. All his fictions are as deeply coloured as dreams. Every mind is a weapon loaded to the muzzle with will. The very scullions have genius.' He was, of course, accused of being immoral. Few writers who deal directly with life escape that charge. His answer to the accusation was characteristic and conclusive. 'Whoever contributes his stone to the edifice of ideas,' he wrote, 'whoever proclaims an abuse, whoever sets his mark upon an evil to be abolished, always passes for immoral. If you are true in your portraits, if, by dint of daily and nightly toil, you succeed in writing the most difficult language in the world, the word immoral is thrown in your face.' The morals of the personages of the _Comedie Humaine_ are simply the morals of the world around us. They are part of the artist's subject-matter; they are not part of his method. If there be any need of censure it is to life, not to literature, that it should be given. Balzac, besides, is essentially universal. He sees life from every point of view. He has no preferences and no prejudices. He does not try to prove anything. He feels that the spectacle of life contains its own secret. 'Il cree un monde et se tait.'

And what a world it is! What a panorama of passions! What a pell-mell of men and women! It was said of Trollope that he increased the number of our acquaintances without adding to our visiting list; but after the _Comedie Humaine_ one begins to believe that the only real people are the people who never existed. Lucien de Rubempre, le Pere Goriot, Ursule Mirouet, Marguerite Claes, the Baron Hulot, Madame Marneffe, le Cousin Pons, De Marsay--all bring with them a kind of contagious illusion of life. They have a fierce vitality about them: their existence is fervent and fiery-coloured; we not merely feel for them but we see them--they dominate our fancy and defy scepticism. A steady course of Balzac reduces our living friends to shadows, and our acquaintances to the shadows of shades. Who would care to go out to an evening party to meet Tomkins, the friend of one's boyhood, when one can sit at home with Lucien de Rubempre? It is pleasanter to have the entree to Balzac's society than to receive cards from all the duchesses in Mayfair.

In spite of this, there are many people who have declared the _Comedie Humaine_ to be indigestible. Perhaps it is: but then what about truffles? Balzac's publisher refused to be disturbed by any such criticism as that. 'Indigestible, is it?' he exclaimed with what, for a publisher, was rare good sense. 'Well, I should hope so; who ever thinks of a dinner that isn't?'

Balzac's Novels in English. _The Duchesse de Langeais and Other Stories_; _Cesar Birotteau_. (Routledge and Sons.)

BEN JONSON (_Pall Mall Gazette_, September 20, 1886.)

As for Mr. Symonds' estimate of Jonson's genius, it is in many points quite excellent. He ranks him with the giants rather than with the gods, with those who compel our admiration by their untiring energy and huge strength of intellectual muscle, not with those 'who share the divine gifts of creative imagination and inevitable instinct.' Here he is right. Pelion more than Parnassus was Jonson's home. His art has too much effort about it, too much definite intention. His style lacks the charm of chance. Mr. Symonds is right also in the stress he lays on the extraordinary combination in Jonson's work of the most concentrated realism with encyclopaedic erudition. In Jonson's comedies London slang and learned scholarship go hand in hand. Literature was as living a thing to him as life itself. He used his classical lore not merely to give form to his verse, but to give flesh and blood to the persons of his plays. He could build up a breathing creature out of quotations. He made the poets of Greece and Rome terribly modern, and introduced them to the oddest company. His very culture is an element in his coarseness. There are moments when one is tempted to liken him to a beast that has fed off books.

We cannot, however, agree with Mr. Symonds when he says that Jonson 'rarely touched more than the outside of character,' that his men and women are 'the incarnations of abstract properties rather than living human beings,' that they are in fact mere 'masqueraders and mechanical puppets.' Eloquence is a beautiful thing but rhetoric ruins many a critic, and Mr. Symonds is essentially rhetorical. When, for instance, he tells us that 'Jonson made masks,' while 'Dekker and Heywood created souls,' we feel that he is asking us to accept a crude judgment for the sake of a smart antithesis. It is, of course, true that we do not find in Jonson the same growth of character that we find in Shakespeare, and we may admit that most of the characters in Jonson's plays are, so to speak, ready-made. But a ready-made character is not necessarily either mechanical or wooden, two epithets Mr. Symonds uses constantly in his criticism.

We cannot tell, and Shakespeare himself does not tell us, why Iago is evil, why Regan and Goneril have hard hearts, or why Sir Andrew Aguecheek is a fool. It is sufficient that they are what they are, and that nature gives warrant for their existence. If a character in a play is lifelike, if we recognize it as true to nature, we have no right to insist on the author explaining its genesis to us. We must accept it as it is: and in the hands of a good dramatist mere presentation can take the place of analysis, and indeed is often a more dramatic method, because a more direct one. And Jonson's characters are true to nature. They are in no sense abstractions; they are types. Captain Bobadil and Captain Tucca, Sir John Daw and Sir Amorous La Foole, Volpone and Mosca, Subtle and Sir Epicure Mammon, Mrs. Purecraft and the Rabbi Busy are all creatures of flesh and blood, none the less lifelike because they are labelled. In this point Mr. Symonds seems to us unjust towards Jonson.

We think, also, that a special chapter might have been devoted to Jonson as a literary critic. The creative activity of the English Renaissance is so great that its achievements in the sphere of criticism are often overlooked by the student. Then, for the first time, was language treated as an art. The laws of expression and composition were investigated and formularized. The importance of words was recognized. Romanticism, Realism and Classicism fought their first battles. The dramatists are full of literary and art criticisms, and amused the public with slashing articles on one another in the form of plays.

'English Worthies.' Edited by Andrew Lang. _Ben Jonson_. By John Addington Symonds. (Longmans, Green and Co.)

MR. SYMONDS' HISTORY OF THE RENAISSANCE (_Pall Mall Gazette_, November 10, 1886.)

Mr. Symonds has at last finished his history of the Italian Renaissance. The two volumes just published deal with the intellectual and moral conditions in Italy during the seventy years of the sixteenth century which followed the coronation of Charles the Fifth at Bologna, an era to which Mr. Symonds gives the name of the Catholic Reaction, and they contain a most interesting and valuable account of the position of Spain in the Italian peninsula, the conduct of the Tridentine Council, the specific organization of the Holy Office and the Company of Jesus, and the state of society upon which those forces were brought to bear. In his previous volumes Mr. Symonds had regarded the past rather as a picture to be painted than as a problem to be solved. In these two last volumes, however, he shows a clearer appreciation of the office of history. The art of the picturesque chronicler is completed by something like the science of the true historian, the critical spirit begins to manifest itself, and life is not treated as a mere spectacle, but the laws of its evolution and progress are investigated also. We admit that the desire to represent life at all costs under dramatic conditions still accompanies Mr. Symonds, and that he hardly realizes that what seems romance to us was harsh reality to those who were engaged in it. Like most dramatists, also, he is more interested in the psychological exceptions than in the general rule. He has something of Shakespeare's sovereign contempt of the masses. The people stir him very little, but he is fascinated by great personalities. Yet it is only fair to remember that the age itself was one of exaggerated individualism, and that literature had not yet become a mouthpiece for the utterances of humanity. Men appreciated the aristocracy of intellect, but with the democracy of suffering they had no sympathy. The cry from the brickfields had still to be heard. Mr. Symonds' style, too, has much improved. Here and there, it is true, we come across traces of the old manner, as in the apocalyptic vision of the seven devils that entered Italy with the Spaniard, and the description of the Inquisition as a Belial-Moloch, a 'hideous idol whose face was blackened with soot from burning human flesh.' Such a sentence, also, as 'over the Dead Sea of social putrefaction floated the sickening oil of Jesuitical hypocrisy,' reminds us that rhetoric has not yet lost its charms for Mr. Symonds. Still, on the whole, the style shows far more reserve, balance and sobriety, than can be found in the earlier volumes where violent antithesis forms the predominant characteristic, and accuracy is often sacrificed to an adjective.

Amongst the most interesting chapters of the book are those on the Inquisition, on Sarpi, the great champion of the severance of Church from State, and on Giordano Bruno. Indeed, the story of Bruno's life, from his visit to London and Oxford, his sojourn in Paris and wanderings through Germany, down to his betrayal at Venice and martyrdom at Rome, is most powerfully told, and the estimate of the value of his philosophy and the relation he holds to modern science, is at once just and appreciative. The account also of Ignatius Loyola and the rise of the Society of Jesus is extremely interesting, though we cannot think that Mr. Symonds is very happy in his comparison of the Jesuits to 'fanatics laying stones upon a railway' or 'dynamiters blowing up an emperor or a corner of Westminster Hall.' Such a judgment is harsh and crude in expression and more suitable to the clamour of the Protestant Union than to the dignity of the true historian. Mr. Symonds, however, is rarely deliberately unfair, and there is no doubt but that his work on the Catholic Reaction is a most valuable contribution to modern history--so valuable, indeed, that in the account he gives of the Inquisition in Venice it would be well worth his while to bring the picturesque fiction of the text into some harmony with the plain facts of the footnote.