Chapter 14

With him indeed, as in some revival of the old mythopoeic age, common things--dawn, [211] noon, night--are full of human or personal expression, full of sentiment. The lovely little sceneries scattered up and down his poems, glimpses of a landscape, not indeed of broad open-air effects, but rather that of a painter concentrated upon the picturesque effect of one or two selected objects at a time--the "hollow brimmed with mist," or the "ruined weir," as he sees it from one of the windows, or reflected in one of the mirrors of his "house of life" (the vignettes for instance seen by Rose Mary in the magic beryl) attest, by their very freshness and simplicity, to a pictorial or descriptive power in dealing with the inanimate world, which is certainly also one half of the charm, in that other, more remote and mystic, use of it. For with Rossetti this sense of lifeless nature, after all, is translated to a higher service, in which it does but incorporate itself with some phase of strong emotion. Every one understands how this may happen at critical moments of life; what a weirdly expressive soul may have crept, even in full noonday, into "the white-flower'd elder-thicket," when Godiva saw it "gleam through the Gothic archways in the wall," at the end of her terrible ride. To Rossetti it is so always, because to him life is a crisis at every moment. A sustained impressibility towards the mysterious conditions of man's everyday life, towards the very mystery itself in it, gives a singular gravity to all his work: those matters never became trite [212] to him. But throughout, it is the ideal intensity of love--of love based upon a perfect yet peculiar type of physical or material beauty--which is enthroned in the midst of those mysterious powers; Youth and Death, Destiny and Fortune, Fame, Poetic Fame, Memory, Oblivion, and the like. Rossetti is one of those who, in the words of Merimee, se passionnent pour la passion, one of Love's lovers.

And yet, again as with Dante, to speak of his ideal type of beauty as material, is partly misleading. Spirit and matter, indeed, have been for the most part opposed, with a false contrast or antagonism by schoolmen, whose artificial creation those abstractions really are. In our actual concrete experience, the two trains of phenomena which the words matter and spirit do but roughly distinguish, play inextricably into each other. Practically, the church of the Middle Age by its aesthetic worship, its sacramentalism, its real faith in the resurrection of the flesh, had set itself against that Manichean opposition of spirit and matter, and its results in men's way of taking life; and in this, Dante is the central representative of its spirit. To him, in the vehement and impassioned heat of his conceptions, the material and the spiritual are fused and blent: if the spiritual attains the definite visibility of a crystal, what is material loses its earthiness and impurity. And here again, by force of instinct, Rossetti [213] is one with him. His chosen type of beauty is one,

Whose speech Truth knows not from her thought, Nor Love her body from her soul.

Like Dante, he knows no region of spirit which shall not be sensuous also, or material. The shadowy world, which he realises so powerfully, has still the ways and houses, the land and water, the light and darkness, the fire and flowers, that had so much to do in the moulding of those bodily powers and aspects which counted for so large a part of the soul, here.

For Rossetti, then, the great affections of persons to each other, swayed and determined, in the case of his highly pictorial genius, mainly by that so-called material loveliness, formed the great undeniable reality in things, the solid resisting substance, in a world where all beside might be but shadow. The fortunes of those affections--of the great love so determined; its casuistries, its languor sometimes; above all, its sorrows; its fortunate or unfortunate collisions with those other great matters; how it looks, as the long day of life goes round, in the light and shadow of them: all this, conceived with an abundant imagination, and a deep, a philosophic, reflectiveness, is the matter of his verse, and especially of what he designed as his chief poetic work, "a work to be called The House of Life," towards which the majority of his sonnets and songs were contributions.

[214] The dwelling-place in which one finds oneself by chance or destiny, yet can partly fashion for oneself; never properly one's own at all, if it be changed too lightly; in which every object has its associations--the dim mirrors, the portraits, the lamps, the books, the hair-tresses of the dead and visionary magic crystals in the secret drawers, the names and words scratched on the windows, windows open upon prospects the saddest or the sweetest; the house one must quit, yet taking perhaps, how much of its quietly active light and colour along with us!--grown now to be a kind of raiment to one's body, as the body, according to Swedenborg, is but the raiment of the soul--under that image, the whole of Rossetti's work might count as a House of Life, of which he is but the "Interpreter." And it is a "haunted" house. A sense of power in love, defying distance, and those barriers which are so much more than physical distance, of unutterable desire penetrating into the world of sleep, however "lead-bound," was one of those anticipative notes obscurely struck in The Blessed Damozel, and, in his later work, makes him speak sometimes almost like a believer in mesmerism. Dream-land, as we said, with its "phantoms of the body," deftly coming and going on love's service, is to him, in no mere fancy or figure of speech, a real country, a veritable expansion of, or addition to, our waking life; and he did well perhaps to wait carefully upon sleep, for the lack [215] of it became mortal disease with him. One may even recognise a sort of morbid and over-hasty making-ready for death itself, which increases on him; thoughts concerning it, its imageries, coming with a frequency and importunity, in excess, one might think, of even the very saddest, quite wholesome wisdom.

And indeed the publication of his second volume of Ballads and Sonnets preceded his death by scarcely a twelvemonth. That volume bears witness to the reverse of any failure of power, or falling-off from his early standard of literary perfection, in every one of his then accustomed forms of poetry--the song, the sonnet, and the ballad. The newly printed sonnets, now completing The House of Life, certainly advanced beyond those earlier ones, in clearness; his dramatic power in the ballad, was here at its height; while one monumental, gnomic piece, Soothsay, testifies, more clearly even than the Nineveh of his first volume, to the reflective force, the dry reason, always at work behind his imaginative creations, which at no time dispensed with a genuine intellectual structure. For in matters of pure reflection also, Rossetti maintained the painter's sensuous clearness of conception; and this has something to do with the capacity, largely illustrated by his ballads, of telling some red-hearted story of impassioned action with effect.

Have there, in very deed, been ages, in which [216] the external conditions of poetry such as Rossetti's were of more spontaneous growth than in our own? The archaic side of Rossetti's work, his preferences in regard to earlier poetry, connect him with those who have certainly thought so, who fancied they could have breathed more largely in the age of Chaucer, or of Ronsard, in one of those ages, in the words of Stendhal--ces siecles de passions ou les ames pouvaient se livrer franchement a la plus haute exaltation, quand les passions qui font la possibilite We may think, perhaps, that such old time as that has never really existed except in the fancy of poets; but it was to find it, that Rossetti turned so often from modern life to the chronicle of the past. Old Scotch history, perhaps beyond any other, is strong in the matter of heroic and vehement hatreds and love, the tragic Mary herself being but the perfect blossom of them; and it is from that history that Rossetti has taken the subjects of the two longer ballads of his second volume: of the three admirable ballads in it, The King's Tragedy (in which Rossetti has dexterously interwoven some relics of James's own exquisite early verse) reaching the highest level of dramatic success, and marking perfection, perhaps, in this kind of poetry; which, in the earlier volume, gave us, among other pieces, Troy Town, Sister Helen, and Eden Bower.

Like those earlier pieces, the ballads of the [217] second volume bring with them the question of the poetic value of the "refrain"--

Eden bower's in flower: And O the bower and the hour!

--and the like. Two of those ballads--Troy Town and Eden Bower, are terrible in theme; and the refrain serves, perhaps, to relieve their bold aim at the sentiment of terror. In Sister Helen again, the refrain has a real, and sustained purpose (being here duly varied also) and performs the part of a chorus, as the story proceeds. Yet even in these cases, whatever its effect may be in actual recitation, it may fairly be questioned, whether, to the mere reader their actual effect is not that of a positive interruption and drawback, at least in pieces so lengthy; and Rossetti himself, it would seem, came to think so, for in the shortest of his later ballads, The White Ship--that old true history of the generosity with which a youth, worthless in life, flung himself upon death--he was contented with a single utterance of the refrain, "given out" like the keynote or tune of a chant.

In The King's Tragedy, Rossetti has worked upon motive, broadly human (to adopt the phrase of popular criticism) such as one and all may realise. Rossetti, indeed, with all his self-concentration upon his own peculiar aim, by no means ignored those general interests which are external to poetry as he conceived it; as he has [218] shown here and there, in this poetic, as also in pictorial, work. It was but that, in a life to be shorter even than the average, he found enough to occupy him in the fulfilment of a task, plainly "given him to do." Perhaps, if one had to name a single composition of his to readers desiring to make acquaintance with him for the first time, one would select: The King's Tragedy--that poem so moving, so popularly dramatic, and lifelike. Notwithstanding this, his work, it must be conceded, certainly through no narrowness or egotism, but in the faithfulness of a true workman to a vocation so emphatic, was mainly of the esoteric order. But poetry, at all times, exercises two distinct functions: it may reveal, it may unveil to every eye, the ideal aspects of common things, after Gray's way (though Gray too, it is well to remember, seemed in his own day, seemed even to Johnson, obscure) or it may actually add to the number of motives poetic and uncommon in themselves, by the imaginative creation of things that are ideal from their very birth. Rossetti did something, something excellent, of the former kind; but his characteristic, his really revealing work, lay in the adding to poetry of fresh poetic material, of a new order of phenomena, in the creation of a new ideal.

1883.

FEUILLET'S "LA MORTE"

[219] IN his latest novel M. Octave Feuillet adds two charming people to that chosen group of personages in which he loves to trace the development of the more serious elements of character amid the refinements and artifices of modern society, and which make such good company. The proper function of fictitious literature in affording us a refuge into a world slightly better--better conceived, or better finished--than the real one, is effected in most instances less through the imaginary events at which a novelist causes us to assist, than by the imaginary persons to whom he introduces us. The situations of M. Feuillet's novels are indeed of a real and intrinsic importance:--tragic crises, inherent in the general conditions of human nature itself, or which arise necessarily out of the special conditions of modern society. Still, with him, in the actual result, they become subordinate, as it is their tendency to do in real life, to the characters they help to form. Often, his most attentive reader will have forgotten the actual details of his plot; while [220] the soul, tried, enlarged, shaped by it, remains as a well-fixed type in the memory. He may return a second or third time to Sibylle, or Le Journal d'une Femme, or Les Amours de Philippe, and watch, surprised afresh, the clean, dainty, word-sparing literary operation (word-sparing, yet with no loss of real grace or ease) which, sometimes in a few pages, with the perfect logic of a problem of Euclid, complicates and then unravels some moral embarrassment, really worthy of a trained dramatic expert. But the characters themselves, the agents in those difficult, revealing situations, such a reader will recognise as old acquaintances after the first reading, feeling for them as for some gifted and attractive persons he has known in the actual world--Raoul de Chalys, Henri de Lerne, Madame de Tecle, Jeanne de la Roche-Ermel, Maurice de Fremeuse, many others; to whom must now be added Bernard and Aliette de Vaudricourt.

"How I love those people!" cries Mademoiselle de Courteheuse, of Madame de Sevigne and some other of her literary favourites in the days of the Grand Monarch. "What good company! What pleasure they took in high things! How much more worthy they were than the people who live now!"--What good company! That is precisely what the admirer of M. Feuillet's books feels as one by one he places them on his book-shelf, to be sought again. What is proposed here is not to tell his last story, [221] but to give the English reader specimens of his most recent effort at characterisation.

It is with the journal of Bernard himself that the story opens, September 187-. Bernard-Maurice Hugon de Montauret, Vicomte de Vaudricourt, is on a visit to his uncle, the head of his family, at La Saviniere, a country-house somewhere between Normandy and Brittany. This uncle, an artificial old Parisian in manner, but honest in purpose, a good talker, and full of real affection for his heir Bernard, is one of M. Feuillet's good minor characters--one of the quietly humorous figures with which he relieves his more serious company. Bernard, with whom the refinements of a man of fashion in the Parisian world by no means disguise a powerful intelligence cultivated by wide reading, has had thoughts during his tedious stay at La Saviniere of writing a history of the reign of Louis the Fourteenth, the library of a neighbouring chateau being rich in memoirs of that period. Finally, he prefers to write his own story, a story so much more interesting to himself; to write it at a peculiar crisis in his life, the moment when his uncle, unmarried, but anxious to perpetuate his race, is bent on providing him with a wife, and indeed has one in view.

The accomplished Bernard, with many graces of person, by his own confession, takes nothing seriously. As to that matter of religious beliefs, "the breeze of the age, and of science, has blown [222] over him, as it has blown over his contemporaries, and left empty space there." Still, when he saw his childish religious faith departing from him, as he thinks it must necessarily depart from all intelligent male Parisians, he wept. Since that moment, however, a gaiety, serene and imperturbable, has been the mainstay of his happily constituted character. The girl to whom his uncle desires to see him united--odd, quixotic, intelligent, with a sort of pathetic and delicate grace, and herself very religious--belongs to an old-fashioned, devout family,. resident at Varaville, near by. M. Feuillet, with half a dozen fine touches of his admirable pencil makes us see the place. And the enterprise has at least sufficient interest to keep Bernard in the country, which the young Parisian detests. "This piquant episode of my life," he writes, "seems to me to be really deserving of study; to be worth etching off, day by day, by an observer well informed on the subject."

Recognising in himself, though as his one real fault, that he can take nothing seriously in heaven or earth, Bernard de Vaudricourt, like all M. Feuillet's favourite young men, so often erring or corrupt, is a man of scrupulous "honour." He has already shown disinterestedness in wishing his rich uncle to marry again. His friends at Varaville think so well-mannered a young man more of a Christian than he really is; and, at all events, he will never owe his happiness to a falsehood. If he has great faults, [223] hypocrisy at least is no part of them. In oblique paths he finds himself ill at ease. Decidedly, as he thinks, he was born for straight ways, for loyalty in all his enterprises; and he congratulates himself upon the fact.

In truth, Bernard has merits which he ignores, at least in this first part of his journal: merits which are necessary to explain the influence he is able to exercise from the first over such a character as Mademoiselle de Courteheuse. His charm, in fact, is in the union of that gay and apparently wanton nature with a genuine power of appreciating devotion in others, which becomes devotion in himself. With all the much-cherished elegance and worldly glitter of his personality, he is capable of apprehending, of understanding and being touched by the presence of great matters. In spite of that happy lightness of heart, so jealously fenced about, he is to be wholly caught at last, as he is worthy to be, by the serious, the generous influence of things. In proportion to his immense worldly strength is his capacity for the immense pity which breaks his heart.

In a few life-like touches M. Feuillet brings out, as if it were indeed a thing of ordinary existence, the simple yet delicate life of a French country-house, the ideal life in an ideal France. Bernard is paying a morning visit at the old turreted home of the "prehistoric" Courteheuse family. Mademoiselle Aliette de Courteheuse, a studious girl, though a bold and excellent rider [224] --Mademoiselle de Courteheuse, "with her hair of that strange colour of fine ashes"--has conducted her visitor to see the library:

One day she took me to see the library, rich in works of the seventeenth century and in memoirs relating to that time. I remarked there also a curious collection of engravings of the same period. "Your father," I observed, "had a strong predilection for the age of Louis the Fourteenth."

"My father lived in that age," she answered gravely. And as I looked at her with surprise, and a little embarrassed, she added, "He made me live there too, in his company."

And then the eyes of this singular girl filled with tears. She turned away, took a few steps to suppress her emotion, and returning, pointed me to a chair. Then seating herself on the step of the book-case, she said, "I must explain my father to you."

She was half a minute collecting her thoughts: then, speaking with an expansion of manner not habitual with her, hesitating, and blushing deeply, whenever she was about to utter a word that might seem a shade too serious for lips so youthful:--"My father," she proceeded, "died of the consequences of a wound he had received at Patay. That may show you that he loved his country, but he was no lover of his own age. He possessed in the highest degree the love of order; and order was a thing nowhere to be seen. He had a horror of disorder; and he saw it everywhere. In those last years, especially, his reverence, his beliefs, his tastes, all alike were ruffled to the point of actual suffering, by whatever was done and said and written around him. Deeply saddened by the conditions of the present time, he habituated himself to find a refuge in the past, and the seventeenth century more particularly offered him the kind of society in which he would have wished to live--a society, well-ordered, polished, lettered, believing. More and more he loved to shut himself up in it. More and more also he loved to make the moral discipline and the literary tastes of that favourite age prevail in his own household. You may even have remarked that he carried his predilection into minute matters of arrangement and decoration. You can see from this window the straight paths, the box in [225] patterns, the yew trees and clipped alleys of our garden. You may notice that in our garden-beds we have none but flowers of the period--lilies, rose-mallows, immortelles, rose-pinks, in short what people call parsonage flowers--des fleurs de cure. Our old silvan tapestries, similarly, are of that age. You see too that all our furniture, from presses and sideboards, down to our little tables and our arm-chairs, is in the severest style of Louis the Fourteenth. My father did not appreciate the dainty research of our modern luxury. He maintained that our excessive care for the comforts of life weakened mind as well as body. That," added the girl with a laugh,--"that is why you find your chair so hard when you come to see us."

Then, with resumed gravity--"It was thus that my father endeavoured, by the very aspect and arrangement of outward things, to promote in himself the imaginary presence of the epoch in which his thoughts delighted. As for myself--need I tell you that I was the confidant of that father, so well-beloved: a confidant touched by his sorrows, full of indignation at his disappointments, charmed by his consolations. Here, precisely--surrounded by those books which we read together, and which he taught me to love--it is here that I have passed the pleasantest hours of my youth. In common we indulged our enthusiasm for those days of faith; of the quiet life; its blissful hours of leisure well-secured; for the French language in its beauty and purity; the delicate, the noble urbanity, which was then the honour and the special mark of our country, but has ceased to be so."

She paused, with a little confusion, as I thought, at the warmth of her last words.

And then, just to break the silence, "You have explained," I said, "an impression which I have experienced again and again in my visits here, and which has sometimes reached the intensity of an actual illusion, though a very agreeable one. The look of your house, its style, its tone and keeping, carried me two centuries back so completely that I should hardly have been surprised to hear Monsieur le Prince, Madame de la Fayette, or Madame de Sevigne herself, announced at your drawing-room door."

"Would it might be!" said Mademoiselle de Courteheuse. [226] "Ah! Monsieur, how I love those people! What good company! What pleasure they took in high things! How much more worthy they were than the people who live now!" I tried to calm a little this retrospective enthusiasm, so much to the prejudice of my contemporaries and of myself. "Most truly, Mademoiselle," I said, "the age which you regret had its rare merits--merits which I appreciate as you do. But then, need one say that that society, so regular, so choice in appearance, had, like our own, below the surface, its troubles, its disorders? I see here many of the memoirs of that time. I can't tell exactly which of them you may or may not have read, and so I feel a certain difficulty in speaking."