These later plays were admittedly composed during the few happy years with his third wife, Fru Strindberg-Bosse. Edwin Bjorkman, who has written with authority of his fellow-countryman, declares that "the motives that move Strindberg are moral."
"One of his favourite doctrines," continues Mr. Bjorkman, "is that social and individual purity is the only solid foundation for physical and mental health, as well as an indispensable condition of true achievement. He speaks somewhere of an artist 'who was yearning for the summit of ambition without being willing to pay the price required of those who are to reach it.'" And then he adds, "The only choice left us by life is between the laurel and our pleasure."
Further he quotes the dramatist, "I let my self be carried away by the heat of the battle [over the woman's emancipation movement, of which he was at that time the only prominent literary antagonist in the Scandinavian countries], and I went so far beyond the limits of propriety that my countrymen feared I had become insane."
An alchemist, a dabbler in spiritualism, a wanderer among the lowly long before Gorky was heard of, Strindberg once wrote to a friend when lack of money kept him a practical prisoner on a small island outside of Stockholm, although his writing-desk was housing the completed manuscripts of six one-act plays and two larger dramas, "I am thinking of becoming a photographer in order to save my talent as a writer."
A later novel is autobiographic. Einsam was published in 1903. It is more reflective than his other books and betrays the loneliness of the returned exile. It registers the poet's dissatisfaction with Lund, to which he went after the tremendous experiences from 1894 to 1898. A most startling play, one of my favourites, is Totentanz. It is a double drama, the shabby hero of which would have pleased the creator of Captain Costigan. His novel Die Gotischen Zimmer (1904) is of socialistic character and contains many eloquent pages. As he was born January 22, 1849, in Stockholm, it will be seen that this erratic man is beginning to reach the cooling period of his genius.
The most vivid of his books, after Inferno, is The Confessions of a Fool (Die Beichte eines Thoren). Strindberg's wife, to marry him, had divorced herself from a baron. Yet the suspicious writer accused her of all the crimes in the calendar. And he also admits that he abused her. Strindberg was suffering from paranoia simplex chronica, according to Dr. William Hirsch, whose valuable work, Genius and Degeneration, contains a study of the Swede's case. What is of peculiar interest is the symptom in his malady called "referential ideas." "The patients," says Dr. Hirsch, "refer all that goes on about to themselves. They suspect that the world is leagued against them." For example: when Strindberg first read Ibsen's Wild Duck, he immediately thought the whole piece was intended for him and was only written on his account He expressed himself as follows:—
It was a drama of the famous Norwegian spy, the inventor of the equality madness. How the book fell into my hands I could not say. But now everything was clear and gave occasion to the worst suspicions concerning the reputation of my wife. The plot of the drama was as follows: A photographer (a nickname I had earned by my novels drawn from real life) has married a person of doubtful repute, who had been formerly the mistress of a great proprietor. The woman supports the husband from a secret fund which she derives from her former partner. In addition, she carries on the business of her husband, a good-for-nothing, who spends his time drinking in the society of persons of no consequence. Now that is a misrepresentation of the facts committed by the reporters. They were informed that Maria [Strindberg's wife] made translations, but they did not know that it was I who particularly corrected them and paid over to her the sums received for them. Matters become bad when the poor photographer discovers that the adored daughter is not his child, and that the wife warned him when she induced him to marry her. To complete his disgrace, the husband consents to accept a large sum as indemnity. By this I understand Maria's loan upon the baron's security, which I endorsed after my wedding.... I prepared a great scene for the afternoon. I wished to catch Maria in cross-examination, to which I wished to give the form of a defence for us both. We had been equally attracted by the scarecrow of the masculinists, who had been paid for the pretty job.
To show how mad were his conclusions it is only necessary to add that he does not resemble in the least the selfish idealist, Hjalmar Ekdal, in The Wild Duck, who never works unless he has to, while Strindberg's literary labours have been enormous. Nor is it conceivable that the baroness, Madame Strindberg, furnished Ibsen with the documents for the portrait of the delightful Gina Ekdal. That woman was drawn from the people. Furthermore, to call Ibsen "the inventor of the equality madness" is absolutely a misstatement of a fact, as Ibsen has been a despiser of democracy and all forms of equality.
With an almost infinite capacity for suffering, let us hope that this great, bruised soul has found surcease from its mental suffering, found some gleams of consolation, in his calmer years—until his next psychical hegira. In rebelling against his existence, in refusing to accept the wisdom of the experienced, Strindberg has suffered intensely because his is an intense temperament. But he is a "culture hero," he has "proved all things," and even from his hell he has brought us the history of experiences not to be forgotten. One is tempted to credit the alleged utterance of Ibsen, "Here is one who will be greater than I!"
III
HENRY BECQUE
Emile Zola once wrote in his sweeping dictatorial manner, "Le théâtre sera naturaliste ou il ne sera pas"; but as Henry Becque said in his mordant style, Zola always convinced one in his pronunciamentos; it was only when he attempted to put his theories into action that they completely broke down. Alas! realism in the theatre after all the gong-sounding of café æstheticians, after the desperate campaigns of the one clairvoyant manager in the movement, Antoine, is as dead as the romanticism of Hernani. After the flamboyant, the drab—and now they are both relegated to the limbo of the tried-and-found-wanting.
When Zola sat down to pen his famous call to arms, Naturalism on the Stage, Antoine was still in the future, Dumas fils and Sardou ruled the Parisian theatre, Uncle Sarcey manufactured his diverting feuilletons, and Augier was become a classic. The author of L'Assommoir had like Alexander sighed for new worlds to subjugate. He had won a victory, thanks to Flaubert and the De Goncourts, in fiction; it remained for the theatre to provoke his ire. It still clung obstinately to old-fashioned conventions and refused to be coerced either by Henrietta Maréchal or by the furious onslaught of Zola and his cohort of writing men.
In the essay referred to, Zola said that a piece of work will always be a corner of nature seen through a temperament. He told the truth when he declared that the "romantic movement was but a skirmish; romanticism, which corresponds to nothing durable, was simply a restless regret of the old world." Stendhal and Balzac had created the modern novel. The stage did not move with the other arts, though Diderot and Mercier "laid down squarely the basis of the naturalistic theatre." Victor Hugo gave the romantic drama its death-blow. Scribe was an ingenious cabinet-maker. Sardou "has no life—only movement." Dumas the younger was spoiled by cleverness—"a man of genius is not clever, and a man of genius is necessary to establish the naturalistic formula in a masterly fashion." Besides, Dumas preaches, always preaches. "Emile Augier is the real master of the French stage, the most sincere"; but he did not know how to disengage himself from conventions, from stereotyped ideas, from made-up ideas.
Who, then, was to be the saviour, according to Zola? And this writer did not underrate the difficulties of the task. He knew that "the dramatic author was enclosed in a rigid frame,... that the solitary reader tolerates everything, goes where he is led, even when he is disgusted; while the spectators taken en masse are seized with prudishness, with frights, with sensibilities of which the author must take notice under pain of a certain fall. But everything marches forward! If the theatre will submit to Sardou's juggling, to the theories and witticisms of Dumas, to the sentimental characters of Augier, the theatre will be left in the onward movement of civilization"; and as Becque said in his Souvenirs of a Dramatic Author, the theatre has reached its end many times, yet somehow it continues to flourish despite the gloomy prophecies of the professors and critical malcontents. Every season, avowed Becque, that same cry rises to heaven,—"La fin du théâtre"; and the next season the curtain rises in the same old houses, on the same old plays.
However, Zola trumpeted forth his opinions. According to him the De Goncourt brothers were the first to put into motion realistic ideas. Henriette Maréchal, with its dialogue copied from the spoken conversation of contemporary life, with its various scenes copied boldly from reality, was a path breaker. And Becque again interrupts; Edmond de Goncourt posed for thirty years as a hissed author, "pour cette panade d'Henriette Maréchal." Away with the mechanism of the polished, dovetailed, machine-made play of Dumas. "I yearn for life with its shiver, its breath, and its strength; I long for life as it is," passionately declaimed the simple-minded bourgeois Zola, who then, in default of other naturalistic dramatists, turned his Thérèse Raquin into a play—and melodrama it was, not without its moments of power, but romantic and old-fashioned to a degree.
And this was Zola's fate: be contumaciously usurped the throne of realism, never realizing his life long that he was a romanticist of the deepest dye, a follower of Hugo, that melodramatic taleteller. All the while he fancied himself a lineal descendant of Balzac and Flaubert. Searching ceaselessly with his Diogenese lantern for a dramatist, he nevertheless overlooked not only a great one, but the true father of the latter-day movement in French dramatic literature—Henry Becque. What a paradox! Here was the unfortunate Becque walking the boulevards night and day with plays under his arm, plays up his sleeve, plays in his hat, plays at home—and always was he shown the door, only to reappear at the managerial window. Calm in his superiority, his temper untouched by his trials, Becque presented the picture of the true Parisian man of genius,—witty, ironical on the subject of his misfortunes, and absolutely undaunted by refusals. He persisted until he forced his way into the Comédie Française, despite the intriguing, the disappointments, the broken promises, and the open hostility of Sarcey, then the reigning pontiff of French dramatic criticism. Jules Clarétie pretended a sympathy that he did not feel, and it was only when pressure was brought by Edouard Thierry that his masterpiece, Les Corbeaux, was put on the stage after many disheartening delays; after it had been refused at the Vaudeville, the Gymnase, the Odéon, the Porte-Saint-Martin, the Gaîté, the Cluny, and the Ambigu. Such perseverance is positively heroic.
I know of few more diverting books than Becque's Memoirs and the record of his Literary Quarrels. If he was gay, careless, and unspoiled by his failures in his daily existence, he must have saved his bile for his books. They are vitriolic. The lashing he gives Sarcey and Clarétie is deadly. He had evidently put his revengeful feelings carefully away and only revived them when the time came, when his successes, his disciples, his election as the master of a powerful school, warranted his decanting the bitter vintage. How it sparkles, how it bites! He pours upon the head of Sarcey his choicest irony. After snubbing the young Becque, after pompously telling him that he had no talent, that he should take Scribe for a model, Sarcey at the end, when he saw Becque as a possible strong figure in the dramatic world, calmly wrote: "Oh! Becque I have known a long time. He brought me, his first piece. He owes it to me that his The Prodigal Son was played." To cap his attack, Becque prints this statement at the end of the miserable history of his efforts to secure a footing. It is almost too good to be true. Diabolically clever also is his imitation of a Sarcey critique on Molière, for Sarcey was no friend of character dramas.
In his preface to The Ravens, Becque announces that he is not a thinker, not a dreamer, not a psychologist, not a believer in heredity. As Jean Jullien truly said, the Becque plays prove nothing, are not photographic, are not deformations of life, but sincere life itself. The author relates that in composing—he had a large apartment on the rue de Matignon—-he spent much time in front of a mirror searching for the exact gesture, for the exact glance of the eye, for the precise intonation. This fidelity to nature recalls a similar procedure of Flaubert, who chanted at the top of his formidable voice his phrases to hear if they would stand the test of breathing. Becque caught the just colour of every speech, and it is this preoccupation with essentials of his art that enabled him to set on their feet most solidly all his characters. They live, they have the breath of life in them; when they walk or talk, we believe in them. The peep he permits us to take into his workshop is of much value to the student.
He admired Antoine, naturally, and his opinion of Zola I have recorded. He rapped Brunetière sharply over the knuckles for assuming that criticism conserves the tradition of literature. Vain words, cries Becque; literature makes itself despite criticism, it is ever in advance of the critics. Only a sterile art is the result of academies. Curiously enough, Becque had a consuming admiration for Sardou. Him he proclaimed the real master, the man of imagination, observation, the masterly manipulator of the character of characters. This is rather disconcerting to those who admire in the Becque plays just those qualities in which Sardou is deficient. Perhaps the fact that Sardou absolutely forced the production of Becque's L'Enfant Prodigue may have accentuated his praise of that prestidigitator of Marly. Becque entertained a qualified opinion of Ibsen and an overwhelming feeling for Tolstoy as dramatist. The Russian's Powers of Darkness greatly affected the Frenchman. (Becque was born in 1837, died in 1900.)
And what is this naturalistic formula of Becque's that escaped the notice of the zealous Zola and set the pace for nearly all the younger men? Is it not the absence of a formula of the tricks of construction religiously handed down by the Scribe-Sardou school? As is generally the case, the disciples have gone their master one better in their disdain of solid workmanship. The taint of the artificial, of the sawdust, is missing in Becque's masterpieces; yet with all their large rhythms, unconventional act-ends, and freedom from the cliché, there is no raggedness in detail; indeed, close study reveals the presence of a delicate, intricate mechanism, so shielded by the art of the dramatist as to illude us into believing that we are in the presence of unreasoned reality. Setting aside his pessimism, his harsh handling of character, his seeming want of sympathy,—a true objectivity, for he never takes sides with his characters,—Becque is as much a man of the theatre as Sardou. He saw the mad futility of the literary men who invaded the theatre full of arrogant belief in their formulas, in their newer conventions that would have supplanted older ones. A practical playwright, our author had no patience with those who attempted to dispense with the frame of the footlights, who would turn the playhouse into a literary farm through which would gambol all sorts of incompetents masquerading as original dramatic thinkers.
Becque's major quality is his gift of lifelike characterization. Character with him is of prime importance. He did not tear down the structure of the drama but merely removed much of the scaffolding which time had allowed to disfigure its façade. While Zola and the rest were devising methods for doing away with the formal drama, Becque sat reading Molière. Molière is his real master—Molière and life, as Augustin Filon truthfully says. In his endeavour to put before us his people in a simple, direct way he did smash several conventions. He usually lands his audience in the middle of the action, omitting the old-fashioned exposition act, careful preparation, and sometimes development, as we know it in the well-regulated drama. But search for his reasons and they are not long concealed. Logical he is, though it is not the cruel logic of Paul Hervieu, his most distinguished artistic descendant. The logic of Becque's events must retire before the logic of his characters, that is all. Humanity, then, is his chief concern. He cares little for literary style. He is not a stylist, though he has style—the stark, individual style of Henry Becque.
Complications, catastrophe, dénouement, all these are attenuated in the Becque plays. Atmosphere supplies the exposition, character painting, action. The impersonality of the dramatist is profound. If he had projected himself or his views upon the scene, then we would have been back with Dumas and his preachments. Are we returning to the Molière comedy of character? Movement in the accepted sense there is but little. Treatment and interpretation have been whittled away to a mere profile, so that in the Antoine repertory the anecdote bluntly expressed and dumped on the boards a slice of real life without comment —without skill, one is tempted to add.
Becque was nearer classic form than Hervieu, Donnay, De Curel, Georges Ancey, Leon Hennique, Emile Fabre, Maurice Donnay, Lemaitre, Henri Lavedan, and the rest of the younger group that delighted in honouring him with the title of supreme master. After all, Becque's was a modified naturalism. He recognized the limitations of his material, and subdued his hand to them. M. Filon has pointed out that Becque and his followers tried to bring their work "into line with the philosophy of Taine," as Dumas and Augier's ideas corresponded with those of Victor Cousin, the eclectic philosopher. Positivism, rather than naked realism, is Becque's note. The cold-blooded pessimism that pervades so unpleasantly many of his comedies was the resultant of a temperament sorely tried by experience, and one steeped in the material-ism of the Second Empire.
So we get from him the psychology of the crowd, instead of the hero ego of earlier dramatists. He contrives a dense atmosphere, into which he plunges his puppets, and often his people appear cold, heartless, cynical. He is a surgeon, more like Ibsen than he would ever acknowledge, in his calm exposure of social maladies. And what a storehouse have been his studies of character for the generation succeeding him! Becque forged the formula, the others but developed it.
The Becque plays! The last edition is in three volumes published by La Plume of Paris. It begins with an opera—fancy an opera by this antagonist of romance!—entitled Sardanapale, in three acts, "imitated" from Lord Byron. Victorin Joncières, a composer of respectable ability, furnished the music. The "machine" was represented for the first time at the Théâtre Lyrique, February 8, 1867. It need not detain us. L'Enfant Prodigue, a four-act vaudeville, saw the light, November 6, 1868, at the Théâtre Vaudeville. It is Becque at his wittiest, merriest best. In an unpremeditated manner it displays a mastery of intrigue that is amazing. For a man who despised mere technical display, this piece is a shining exemplar of virtuosity. Let those who would throw stones at Becque's nihilism in the matter of conventional craftsmanship read The Prodigal Son and marvel at its swiftness of action, its stripping the vessel of all unnecessary canvas, and scudding along under bare poles! The comedy is unfailing, the characterization rich in those cunning touches which are like salt applied to a smarting wound. The plot is slight, the adventures of several provincials who visit Paris and there become entangled in the toils of a shrewd adventuress. The underplot is woven skilfully into the main texture. Hypocrisy is scourged. A father and a son discover that they are trapped by the same woman. There is genre painting that is Dutch in its admirable minuteness and truth; a specimen is the scene at the concierge's dinner. Wicked in the quality called l'esprit gaulois, this farce is inimitable—and also a trifle old-fashioned.
In Michel Pauper,—given at the Porte-Saint-Martin, June, 1870,—Becque was feeling his way to simpler methods. The drama is in five acts and seven tableaux; and while it contains in solution all of Becque, it may be confessed that the outcome is rather an indigestible mess. The brutality of the opening scenes is undeniable. Michel is a clumsy fellow, who does not always retain our sympathy or respect. His courtship has all the delicacy of a peasant at pasture. But he is alive, his is a salient character. The suicide of De La Roseraye has been faithfully copied by Donnay in La Douloureuse, and by many others in Paris, London, and America. Hélène, poor girl, who is so rudely treated by Comte de Rivailler, would call forth a smile on the countenance of any one when she announces her misfortune in this stilted phraseology, "He asked of his own will what he could not obtain from mine." The ending has a suspicion of the "arranged," even of the violent melodramatic. And how shocking is the fall of Hélène! She is the first of the Becque cerebral female monsters, though she has at least more blood than some of his later creations. She loves the Count—the shadow of an excuse for her destruction of her noble-minded husband. However, one does not read Michel Pauper for amusement.
It is in L'Enlèvement that we find Becque managing with consummate address a genuine problem. It was produced at the Vaudeville, November 18, 1871. The three acts pass at a château in the provinces. Emma de Sainte-Croix, rather than endure the neglect and infidelities of her husband, lives in dignified retirement with her mother-in-law. She is a femme savante, though not of the odious blue-stocking variety. She has a daily visitor in the person of a cultivated man who resides in the neighbourhood. At once we are submerged in a situation. De La Rouvre loves Emma. He, too, has been wretchedly mismated. His wife was a despicable voluptuary who cheated him with his domestics. He begs Emma to secure a divorce from her pleasure-loving husband. She refuses. She loathes the divorce courts. She loathes vulgar publicity. He proposes an elopement and is sharply brought to his senses by the woman. She loves the proprieties too much to indulge in romantic adventures, and has she not suffered enough through this love illusion? Her mother-in-law does not approve of the man's presence. Her son is always her son, and she hopes for reconciliation. If only Emma would be a little more lenient!
The prodigal husband returns. He is an admirable blackguard who respects neither his own honour nor that of his family. He flirts with his wife at his mother's instigation, but his heart is not in the game. Descends upon him one of his lady loves. She invades the château and is introduced to his wife as a supposedly casual passer-by. But she is detected as the worthless spouse of De La Rouvre. There is a scene. Later Raoul, the husband, forces his way into his wife's bedchamber and the episode on reading recalls Paul Hervieu's Le Dédale. The outcome, however, is different. Repulsed, the husband curses his wife, and she departs for India, elopes with her lover. Terse in dialogue, compact in construction, L'Enlèvement contains some of the best of Becque. Ibsen and Dumas are writ large in the general plan and dénouement, though the character drawing is wholly Becque's. Despite his economy of action and speech, he seldom gives one the feeling of abruptness in transitional passages. His scenes melt one into the other without a jar, and only after you have read or watched one of his plays do you realize the labour involved to produce such an illusion of life while disguising the controlling mechanism. All the familiar points de repires, the little tricks so dear to the average play-maker, are absent. Becque conceals his technical processes, and in that sense he has great art, though often seeming quite artless. And L'Enlèvement is more than a picture of manners; it is as definitely a problem play as A Doll's House. Only after being driven to it does Emma revolt. She is a révoltée of the cerebral type. The crowning insult is the attempt made upon her right to her person. Hervieu's heroine is passional, and it accounts for her lapse. We feel for her acutely. Emma's departure is logical.
With La Parisienne, Becque is once more on his own ground. Paris and its cynical view of the relations of the sexes is embodied in this diabolically adroit and disconcerting comedy—represented for the first time at the Comédie-Française, September 14, 1882, and reviewed at the Odéon, November 3, 1897. The play is full of a blague now slightly outmoded, but the types remain eternally true—those of the Parisian triangle. Only this three-cornered, even four-cornered, arrangement (for there are two "dear friends") is played with amazing variations.
Clotilde du Mesnil and Lafont are quarrelling over a letter when the curtain rises. He adjures her to resist temptation. "Resist, Clotilde; that is the only honourable course, and the only course worthy of you." She must remain dignified, honourable, the pride of her husband. Suddenly, in the midst of this ignoble squabble, she cries, "Prenez garde, voilà, mon mari!" Up to this moment the audience fancies that it has been witnessing a marital row. The shock is tremendous when the truth is learned. Nor are your feelings spared when later you hear Clotilde accuse Lafont of not being fond of her husband. The two wrangle over the accusation. In another speech she exclaims: "Vous êtes un libre penseur! Je crois que vous vous entendriez très bien avec une maîtresse qui n'aurait pas de religion, quelle horreur!" This extremely naïve statement reveals to us the land on the other side of good and evil in which dwell Becque's characters. Are they even cynical? Hardly, for there is no mockery, no parade of immorality, no speeches with equivocal meanings. The calm assumption of external decency is merely a reversion to the baldest paganism. It is the modern over-cynicism. These people are so bad that, paradoxical as it may sound, they are good. Certainly they are more refreshing and infinitely more moral than that wretched Camille, with her repentant whimperings and her nauseating speeches about soiled doves and their redemption.
And Lafont, stupid, loving, honest according to his lights, Lafont so marvellously presented by Antoine, is he not a being who lives! Clotilde as incarnated by Réjane is the worldling, neither stupid nor witty. She is simply a good-natured, vain woman, who deceives her husband and lover as naturally as she breathes.
Clotilde takes on a new amant, who treats her as badly as she treated Lafont. Deserted, she picks up the old thread and begins to live as before. As Mrs. Craigie says of this play: "There are critics who mistaking the situation for the philosophy have called this piece immoral. One would as soon call Georges Dandin or Tom Jones immoral. A true book, a true play, cannot be otherwise than moral. It is the false picture—no matter how pretty—which makes for immorality."
Throughout, these lovers quarrel like married folk. The social balance is upset, domestic virtues topsy-turvied. And yet the merciless stripping of the conventional romance,—the deluded husband, unhappy wife, and charming consoler of the afflicted,—these old properties of Gallic comedy are cast into the dust-bin. It is safe to say that since La Parisienne no French dramatic author has had the courage to revive the sentimental triangle as it was before this comedy was written. If he ventured to, he would be laughed off the stage. And for suppressing the sentimental married harlot let us be thankful to the memory of Becque.
Les Corbeaux is unique in modern comedy. Never played, to my knowledge, in English, its ideas, its characterization, its ground-plan, have been often ruthlessly appropriated. The verb "to steal" is never conjugated in theatreland. Yet this play's simplicity is appealing. A loving father of a family, a good-tempered bourgeois, dies suddenly. His affairs turn Out badly. His widow and three daughters fall into the hands of the ravens, the partner of their father, his lawyer, his architect, and a motley crew of tradespeople. Ungrateful matter this for dramatic purposes. Scene by scene Becque exposes the outer and inner life of these defenceless women and their secret and malign persecutors. Every character is an elaborate portrait. Naturally, the family go to the dogs, and the wickedest villain of the lot catches in marriage the flower of the unhappy flock. His final speech is sublime, "My child, since your father's death you were hemmed in by a lot of designing scoundrels." And by inference he pats himself on the back, he, the worst scoundrel of all. If you tell me that the theme is not a pleasant or suitable one for the drama, I shall recommend you to the spirit of the late Henry Becque for answer. Les Corbeaux is the bible of the dramatic realists.
Remain seven small pieces, principally in one act. La Navette is wicked—and amusing. It aims at nothing else. Les Honnêtes Femmes might have been written by Dumas. It is a sugar-coated sermon extemporized by a young married woman for the benefit of a presumptive lover. She finds him a bride, and the curtain falls. Le Départ is of sterner metal. Here Becque beats Zola at his own game. The scene represents a working girl's atelier in a Parisian store. The various women are clearly outlined, so clearly that Huysmans in Sœurs Vatard is recalled. One girl is honest. She is honourable enough to refuse an offer of marriage made by the foolish young son of the proprietor, and for this wisdom receives insults from the father and is finally discharged for being too virtuous. She then incontinently goes to the devil. The devastating irony of the dramatist illuminates this little piece with sinister effect And the moral is never far to seek in Becque—perhaps a twisted moral, yet not altogether a negligible one. In Veuve we find our old friend Clotilde of La Parisienne, now a widow. Her behaviour to her faithful admirer is a study of feminine malice, not only seen "through a temperament," but the outcome of unerring observation. Madeleine is a depressing sketch of a woman with a past who is educating her child at a convent It has poignant moments. The other two little affairs, Le Domino à Quart and Une Exécution, are exercises in pure humour of the volatile Parisian sort.
Becque's touch is light in comedy, rather clumsy in set drama. He is, as a rule, without charm, and he never indulges in mock pathos or cheap poetic flights. He excelled in depicting manners, and his dramatic method, as I have endeavoured to show, was direct and free from antique rhetoric and romantic turgidities. He has been superseded by a more comprehensive synthesis; France is become weary of the cynical sinners—yet that does not invalidate the high ranking of this man of genius. Whatever may be his deficiencies in the purely spiritual, Henry Becque will ever remain a commanding figure in the battalion of brilliant French dramatists.
IV
GERHART HAUPTMANN
Der Mensch, das ist ein Ding Das sich von ungefâhr bei uns verfing: Von dieser Welt und doch auch nicht von ihr: Zur Hälfte—wo? wer weiss?—zur Hälfte hier. Halb unser Bruder und aus uns Geboren Uns feind und freund zur Hälfte und verloren.
—Die Versunkene Glocke.
In the figure of Gerhart Hauptmann we encounter a man of genius, a man of European significance, and more than the standard-bearer of Young Germany. True, Hauptmann did graduate from the seminary of the realists,—the heads of which were Arno Holz and Johannes Schlaf,—writing, under the name of Bjarne P. Holmsen, that delectable, ironic fantasy, Papa Hamlet But the dramatic poetic instincts of the Silesian youth—he was born at Salzbrunn, 1862, the son of a hotel-keeper—were not long to be penned behind the bars of a formula. As in Goethe's Faust, two spirits travailed furiously within him. Ultra-idealist in his boyhood, he suffered from the green-sickness of Byronism, and wrote poems in imitation of Byron, Hebbel, Schiller. He studied sculpture at Rome for a time and set up an atelier there. His epic, Promethidenlos (1885), was as subjective as a restless, unhappy young man of twenty-three could make it. Yet there is no mistaking the chord set clanging by its immature music—the chord of sympathy with human suffering, the true Hauptmann leit-motiv that may be equally heard in his first drama, Before Sunrise, and in his latest, Rose Bernd.
The critical allotment of Hauptmann to the Ibsen domain is easy, too easy; he has been greatly influenced by the "red star of the north," though it has not been a baleful one. He owes as much to Zola as to Ibsen, as Zola owes in his turn much to Victor Hugo and Jean Jacques Rousseau. Young Germany itself, Karl Bleibtreu, Conrad Alberti, Sudermann, Halbe, Conradi, Kretzer, and the rest were in the fashioning of the Freie Bühne heavily indebted to Antoine and his revolutionary Théâtre Libre. Under the spell of the mystic and lyric prose of Friedrich Nietzsche—surely among the most musical that issued from German lips—individualism became an all-absorbing element in the production of art works. It was the old leaven of Max Stirner and his Der Einzige. John Henry Mackay, the Scotch-German, hymned in almost delirious verse the rights of the Ego; even the cool-headed East Prussian Sudermann felt the impact of this lyric anarchism when he published his Three Heron Feathers. As to Hauptmann, whose lyre was ever more sensitive to the mobility of the moral atmosphere, this wind of individualism swept him along and he wrote Before Sunrise. It was produced in 1889, and at once its author was recognized as a force.
Socialistic, this play is almost as rank as La Terre. Technically it has many weak spots, but the basic idea is capital. The Krauses, suddenly come into money, afforded the dramatist opportunities for his still immature but profoundly true gifts of characterization. It is a depressing crowd he sets before us, drunkenness being the least of its defects. Helene Krause is betrothed to the lover of her step-mother, and when Alfred Loth, a high-minded socialist, appears, she naturally falls in love with him. Loth, warned by a doctor—an excellently conceived character—that it were insane to marry into a tainted family, leaves a letter for Helene and vanishes. She promptly kills herself. The final curtain is harrowing. There is exaggerated realism and also that curious tendency, which has developed instead of abating, of dealing with depraved types. Friedensfest (1890), which followed, begins to show Hauptmann more conscious of his own talents. The Scholz family is accurately studied and presented. The dénouement baldly stated—an unhappy father come home to die in a household from which he has been banished by his conduct—smacks of German sentimentality. Here the poet demonstrated that all lies in the individual handling of the theme. The moral is "Peace on earth, good will to men," and this unhappy pessimistic family is made to realize the strength of the collectivist ideal. The same year Einsame Menschen appeared, in which Ibsen's influence is paramount. It reads like a variant of Rosmersholm, diluted though it be. If it proves anything, it is that the unpurified is to be distrusted because it brings unhappiness in its train. The Vockerat family is a fairly contented group until the appearance of Anna Mahr, a young woman from Zurich University who has absorbed the unsettling culture of the day. She speedily unseats the judgment of John Vockerat, and in becoming his affinity she makes him neglect his lovely wife. It is all so Ibsenian that we note with a sense of the incongruous the scene of the action, the Müggelsee near Berlin. John hates the religion of his parents, becomes estranged from these kindly folk, throws himself on the mercy of Anna, who, after lecturing him in the true-blue cerebral style of the emancipated woman, goes away. Distracted, the young man drowns himself.
Notwithstanding technical and psychologic advances, this effort is not so convincing as Before Sunrise. One feels the thesis prepared, the task attacked, and not the spontaneous work of art. Charles Henry Meltzer, Hauptmann's friend and English translator, declares that Before Sunrise was written while the poet was still filled with admiration of Tolstoy's Dominion of Darkness, and after many conversations with Arno Holz and Bruno Wille, the socialist. In one respect it is very remarkable—the evocation of atmosphere. And some critics see in Anna Mahr a forerunner to Hilda Wangel of The Master Builder.
When, however, Die Weber was printed (1892), all Germany knew that the master had appeared. It was not until February, 1893, that the first performances took place on the Freie Bühne, Deutsches Theatre, Berlin. The drama stands at the parting of the ways. Not since Wagner's Die Meistersinger had such an attempt been made to clear the German stage of its gingerbread rhetoric, its pasteboard mock-antiques, its moonshine romantics. And while the Wagner comedy was all grace, sweetness, and light and only epical in its vast machinery of narration, The Weavers was a quivering transcript from life—and such life! Germany took fire from the blaze of the dramatist's generous wrath. Socialism or anarchy, what you will, were swallowed up in the presentment of this veracious document of wretched lives. Yet, while its tendenz is unmistakably an arraignment of the wealthy classes, of the bourgeois master weavers, as is Zola's stern denunciation in Germinal of unfeeling mine owners, Hauptmann, being the finer artist, does not drive his lesson home with a moral sledge-hammer. He paints the picture; his audience finds the indictment. Here is a new German art at last.
And not altogether unprepared for this violent drama should have been his admirers. His short nouvelle, Bahnwärter Thiel, is full of pity for the downtrodden. This story sounds like a transposition of a Zola melodrama to a finer key. The companion tale in the same volume, The Apostle, might have been written by Dostoïevsky.
In Die Weber,—or De Waber, as it is called in the patois of Silesia,—Hauptmann is for the first time Hauptmann. Zola and Ibsen are no longer felt, for the resemblance to An Enemy of the People is of the vaguest. Henceforth it is the masses, not the individual. Raised in the weaving districts of Silesia, his grandfather a weaver and a witness of a similar strike with its dire consequences,—Robert Hauptmann, his father, also sat at the loom—the subject was one that could be treated with epic breadth and eloquence by the poet. The mob is the hero, for old Hilfe is only a representative of his class. Baumert the soldier, Ansorge, the women, the blind wife, and the climax where old Hilfe is dead and the little Mielchen tells with babyish joy the story of the shooting—every character, every incident, rings true, and rang so widely and so well that it set pealing the bells of the world. If Hauptmann had died after writing Die Weber, he would have been acclaimed a great dramatist.
It was Matthew Arnold who Englished Joubert's soul's cry, "You hurt me!" In this moving and gloomy and largely planned tragedy of the lowly, Hauptmann holds no brief for anarchy, plays upon no class sentiment. He seems as objective as Flaubert, yet no play that I ever witnessed is such a judgment of man and his cruelty to his fellow-beings.
The ancients, who sounded the abysmal depths of despair, crime, and terror, nevertheless contrived some relief; if no other, the artistic form itself palliated the awful content of a tragedy of Æschylus. But Hauptmann, with absolute indifference to our moral epidermis, strips bare for us human nature, and we revolt naturally enough. The truth, naked and unadorned, is always unpleasant. Pascal once wrote: "When I see the blindness and the misery of man; when I survey the whole dumb universe and man without light, left to himself and lost, as it were, in this corner of the universe, not knowing who placed him here, what he has come to do, what will become, of him when he dies, and incapable of any knowledge whatever, I fall into terror, like that of a man who, having been carried in his sleep to an island, desert and terrible, should awake ignorant of his whereabouts and with no means of escape, and therefore I wonder how those in so miserable a state do not fall into despair." What would he not have written after witnessing this play?
The Weavers is a parable. The Weavers is a symphony in five movements, with one grim, leading motive—hunger. In every act you hear that ominous, that sickening word "hunger." The necessity of such a play is chilling to our pampered and capricious appetites. Hunger! What a horrible theme for an art work! The northern novelist, Knut Hamsun, has in a more personal style used the same theme. We love blithe art, art imbued with deep serenity,—heiterkeit, Winckelmann called it,—so away with this grim phantom, evoked by a ruthless imagination! But what if it be true? That is the affair of the Commissioner of Charities. We pay our taxes. Go to, Herr Hauptmann, go to! We prefer illusionists, not unmaskers of grim truths. Yet hunger!
"There is," wrote Thomas Hardy, "a size at which dignity begins; farther on there is a size at which grandeur begins; farther on there is a size at which solemnity begins; farther on a size at which ghastliness begins."
The novelist was speaking of the interstellar universe. In Die Weber there are depths where ghastliness begins. It is not a play, it is a chorale of woe, malediction, and want. The people, hardly civilized, are put before us, a marvellous vitascope of pain and disease. What avails criticism before such a spectacle?
It is hardly necessary to recapitulate the grewsome story of this play—how the weavers starved, how the weavers revolted, and that wonderful ending, old age stiffened in death and childhood merrily unconscious. It recalls Victor Hugo's precipice with its single crannied rose in full bloom. And The Weavers was the first modern play that deals with the life of the proletarians.
College Crampton (1892), Der Biberpelz (1893), Hannele (1893), Florian Geyer (1896), Die Versunkene Glocke (1897), Fuhrmann Henschel(1898), Schluck und Jau (1900), Michael Kramer (1900), Der rote Hahn (1901), Der Arme Heinrich (1902), Rose Bernd (1903), complete the list thus far of this fecund and remarkable man. He has felt his way through naturalistic drama to comedy, and in the latter without much success; and from comedy to historical drama, with no success at all; indeed, Florian Geyer was a failure, though in its amended version as given last October 22, in Berlin, at the Lessing Theatre, it won approval, critical and popular. The poet has written a new five-act comedy for the same theatre, which he calls The Merry Maiden of Bishopsberg.
The Beaver-Coat and The Red Cock—the symbol of fire—are folk-plays, the comedy rather grim, the sense of actuality strong. The first is a "thieves' comedy" and the fooling is heavy enough in both pieces; the latter is a continuation. German officialism is parodied. Schluck und Jau was also a failure. Written partially in prose and verse, it recalls Calderon, Grillparzer, Shakespeare's prologue to The Taming of the Shrew, and Hauptmann himself. Although Fuhrmann Henschel followed Hannele and The Sunken Bell, we prefer to speak of it and several other plays before those two masterpieces. Wagoner Henschel was a surprise and a deep disappointment to many of Hauptmann's admirers. He seemed to return to the most sordid of topics, yet it contains passages of spiritual beauty; while as a whole the note it sounds is a supernatural one, despite the vileness of its surroundings. The psychologic depiction of Henschel's downfall is masterly. He is a stolid teamster whose first wife in her death-bed makes him promise not to marry the servant girl, Hanna Scholl. But he does, for some one must look after his daughter. The moral dégringolade begins. The woman is a vicious slattern. She is unfaithful. Things go badly. Henschel comes to believe that his first wife haunts him, and kills himself. It is very morbid, but it fits in the Hauptmann scheme, as Professor J. F. Coar in his Studies in German Literature shows: "Hannele contrasted spiritual consciousness with moral consciousness. And Henry in The Sunken Bell fails because he attempts what his creator, Hauptmann, attempted in Hannele. How, then, shall a poet find his quest rewarded? Only by seeking the spiritual mirrored in the moral. Hauptmann is far from having such a vision in Teamster Henschel; still he is to be credited with the effort to obtain it. Again, he could only see the misery of life.... In constantly narrowing circles the thoughts of Henschel turn about the one tense feeling of wrong committed when he married again in violation of his promise. The infidelity of the second wife appears to him like the judgment of God.... At night the figure of his dead wife lies down with him.... There is no trace of dialectical reasoning in this simple Silesian teamster. He stands facing existence without the ability to apply his reason to anything but the humdrum affairs of life. Once forced beyond the bounds of these, reason gives way, and he is gradually led into a pessimistic fatalism from which there is no escape. But to create by transforming spiritual life into moral action is the law of individual existence, and men, as Hauptmann sees them, are in the world for this purpose."
On the material side Fuhrmann Henschel might be called a drama of insomnia. The majority of the Hauptmann plays record the struggle of mankind to widen its spiritual horizon. College Crampton is an exception. It is merely an entertaining piece shorn of tragic meanings. Moreover, it contains some excellent comedy and characterization. The hero—a sorry one—drinks. Michael Kramer ends with the suicide of a foolish talented young fellow, who is jeered to the desperate deed by a lot of idlers in a Silesian café. The types are local. Kramer, his father, is an austere artist. The milieu is the artistic, though as drama we are never carried off our feet. Loosely joined episodes and too much dialogue mar the piece. There are, however, many deft touches, and the scene wherein Kramer views his dead son is full of reserve power and suggestiveness. Nearly all these plays enumerated thus far are irregular on the constructive side, withal effective and human. Hauptmann has ever been careless in his technics. The well-made play is never in his thoughts, for he works from within to external details. Even in his imitative period he betrayed this creative impulse.
Der Arme Heinrich is not Hauptmann at his happiest, despite rare flashes of beauty and power in this replica of a mediæval miracle play. The theme is unpleasant, a leprous knight rescued by the unselfish pure love of a maiden—an idea as old as The Flying Dutchman, though set forth in different terms, framed by another environment. It is rather to Hannele and Die Versunkene Glocke we must turn for the greater Hauptmann.
In Hannele and in his other dramatic productions he has proved himself to possess in a consummate degree the art of arousing certain emotions, of presenting most vividly certain types which have excited his brain into abnormal activity; above all he knows the art of contrasts. He is an idealist, he is a realist, he is a religionist, he is a natural philosopher. After carefully analyzing Hannele, on is tempted to pronounce it the work of a transcendental realist.
The play is the history of a child's soul. It is a psychological study of the brain of a wretched little outcast, who, just before her death, experiences delirious trances, in which condition the events and personages of her unhappy life become objective visions, and these visions are seen by the audience. The story is so simply, so chastely told that one marvels effects can be produced by a verbal machinery of such simplicity. The disgust inspired by the quarrelling, fetid crew of beggars in the almshouse gives way to feelings of the most profound pity at the entrance of the poor little would-be suicide. Her first words, "I'm afraid," inspire sensations of pity at her condition, and horror of the brute who drove her to the commission of such a desperate deed. Hauptmann's touch is so true, so tender, that he evokes with ease the whole past of this wretched girl, whose existence has been one of blows, curses, kicks, and starvation. Her undeveloped soul, cramped as it had been by her neglected life, has awakened under the kindnesses of her teacher Gottwald, and how natural that he should be invested by her with almost supernatural attributes!
Hauptmann conveys all this and more through the half-scared utterances of Hannele, who refuses to respond to the pertinacious questionings of Magistrate Berger, and only speaks when Gottwald asks her to. She appears to be a stubborn girl, but it is a stubbornness born of hard beatings and harsh language. She has been the butt of the village children, and the one ray of light which has entered her life is her teacher, and through him some glimmerings of religion. Heaven to her is a place all golden glory, whose Lord is overflowing with pity for unhappy children, and where she can eat, drink, and be warm. She has been half starved and turned out in the streets on biting cold winter nights. It is most natural that she should long earnestly for this heaven, and her appeals to be allowed to die, so that she could see the Lord, are eloquent to a degree. She is only a beggar girl, this Hannele, and Hauptmann gives her to us in all her rags and misery, and free from mawkish sentimentality.
Pity is the dominating note of the play, especially in part first; Hannele's bruised body, shrinking, sensitive soul, arouse the deepest pity. The transition to an atmosphere where the elements of awe and fear enter is quietly accomplished by the dramatist. Hannele's delirium is the medium. When she first appears in the strong arms of her teacher she is numbed by the icy waters of the pond, but the warmth of the hot drink and the hot bricks soon revive her and she wanders a little in her speech. She tells Gottwald that it was the Lord who beckoned to her in the water, and when she is left alone with Sister Martha, she screams with fear at the sight of old Daddy Pleschke's hat and coat, which hang at the foot of her miserable bed. The child thinks she sees her stepfather.
But mark the skill of Hauptmann. After she is left alone her dreams begin to assume a more definite shape, and then we, sitting in the darkened auditorium, see Mattern, the mason, her brute of a stepfather, as a vile nightmare. He acts and speaks to the little form on the bed as he would in real life, and it writhes in agony, and finally Hannele, her brain on fire with the hideous vision, awakens to his call, and jumps tremblingly out of bed, rushes into a corner for shelter, and there faints.
The return of Sister Martha, the replacing of Hannele on her couch, are followed by the further progress of the fever and delirium. Being alone, a vision of her mother appears. It is the most striking of the play. Her mother consoles her, speaks of heaven in tender and lofty imagery, and hints at her suffering while alive, and just grazes the subject of Hannele's birth. Her suspected father is the examining magistrate Berger, but the idea is lightly dwelt upon—sufficiently, however, to give us a glimmer of the truth and adding a deeper accent to the gloom. Hannele's mother was hounded to her death as was this child. Her body, as we know by the testimony of the wood-cutter, Seidel, was a mass of bruises after death. The interview between mother and daughter is solemn and yet piteously human. The poor child cries aloud after the fading figure and later shows with joy to Sister Martha the supposed flower, Golden Sesame, which her mother gave her. Then this tiny waif of the gutter becomes light-headed and sings of flowers, of her teacher, and of the angels she has seen. From this delirious state she never recovers, and her dreams take on a darker tinge in the second part of the play.
A great dark angel appears and remains dumb to the child's excited questionings. Her visions become involved here, for the Deaconess is also seen, and while she is habited as Sister Martha, her features are those of Hannele's mother. The child notices this and remarks upon it. And now a touch of Hoffmannish fantasy is given in the appearance of the village tailor, who salutes her as the Princess Hannele, and delights her by producing a shining robe and a pair of small slippers. Although she knows she is preparing for her death-bed, she is delighted. Her conversation with the Deaconess has taught her that death is not to be avoided—that it is the gate to joys eternal. There is something subtly sad in this child eagerly asking about death and the hereafter, with the awful symbol of death sitting in grim silence before her. Hauptmann has deeply probed the childish heart. The fantastic tailor retires after deferentially saluting Death, and then some children, headed by Gottwald, enter and beg Hannele's pardon for calling her Princess Rag-tag. Gottwald is bidding her farewell when a lot of the village people appear, and later the crystal coffin into which Hannele is laid. There is nothing repulsive in all this, despite its realism. Hauptmann's art is so far removed from the crude that sequence follows sequence in the most natural fashion and just as in De Quincey's Dream Fugue.
Then comes the most dramatic part of these visions. Mattern slouches in and begins to curse Hannele, and to search for her in the dark corners. The neighbours cluster about the coffin, hiding it from view. The stranger enters and calls Mattern to account. There is a scene between the two. Mattern denies having treated the child badly, and thunder and lightning rebuke him for the lie. He perjures himself, and the mystic flower glows with miraculous light on Hannele's breast. The neighbours, who play the part of Greek chorus, fiercely cry, "Murderer! murderer!" and as one pursued by the Furies the miserable wretch rushes away to hang himself. The stranger assumes a supernatural appearance. He becomes clothed in white, and his brow shines. He advances to the crystal basket wherein lies Hannele, and bids her arise. She does so, and the neighbours flee affrighted. Remember that all this occurs within the darkened chambers of Hannele's sick brain. Its objectivity, so far as we are concerned, is a device of the dramatist. Hannele arises and goes to the stranger, who is a glorified image of her teacher, Gottwald. Some lyrical passages, strongly tinged with Oriental colouring, follow, and an apotheosis closes the scene.
After all this burst of colour and harmony, for there is much music of harps and plucked strings, we are almost instantly transported to the almshouse again, and see Hannele once more in her rags on her squalid bed. The doctor gravely announces, "She is dead," and Sister Martha ends the play by saying, "She is in heaven."
Now make of Hannele what you will. Consider it as a plea against cruelty to children, as a strong pictorial proverb, anything. There is symbolism lurking in its situations. The Christ-idea of pity, an idea new to the pagan world, but not new to Buddhism, may be considered as the key-note of Hannele. Religious it is not. Blasphemous, however, in intention it is not, and one fails to see any similarity between it and Jean Beraud's picture of a Christ attired in nineteenth-century garb and with a modern Magdalen washing his feet.
Hauptmann may tread on remarkably delicate ground at times; but his seriousness and artistic ingenuity have enabled him to produce a most poetic analysis of a soul and give it dramatic rhythms. To have the courage to give permanent shape to such a fantastic dream requires, besides imagination, marked technical abilities.
To me Hannele seems like a huge chant to the glory of death. Death, "whose truer name is Onward," as sang the poet, is the theme, and Death is shown to be Lord and Master. Like Maeterlinck, Hauptmann tries to give emotion in the mass. You remember in L'Intruse and Les Aveugles, how everything is subordinated to the production of the one thrill—that of fear. By dissimilar method Hauptmann gets a similar result. He meets death with a grave sweetness. At first terrible as is the figure of the great Dark Angel, with his dread sword all bathed in greenish light, the Deaconess brings balm to the anxious, questioning soul of the child, and she meets death with dignity and submission. With some of the same gentle and elevated philosophy does Hauptmann approach his theme. The beggar child and her sufferings and dreams serve for him as something which he drapes about with wisdom and poetry.
It is a reversion to the old miracle play cunningly blended with modern realism; it is this that makes its form seemingly amorphous, and renders it both a challenge and stumbling-block to the critics. From the old view-point such a play as this is not fit for the boards. It lacks action, and deals with states of emotion rather than with dramatic events. But a soul life can also be dramatic, and Hauptmann, who knows Parsifal well, has retained an admixture of realism so as to set off by violent contrast the exalted idealism of the later scenes.
Jules Lemaître, the French critic, in praising Hannele, spoke of the persistency in us of early religious impressions, no matter how blurred they become by contact with the world. Oddly enough, this mixture of the real and the supernatural forestalled Gorky and his slum plays. Gorky himself could not have conceived and executed anything more poignant than the story of Hannele—"Petite sœur de la grande Brunnhild endormie aux rochers déserts," as Gabriel Trarieux calls her. A dream poem, a study in mysticism, Hannele evokes memories of Maeterlinck, though it "lacks the unity of his atmosphere," as an English critic has rightly said. But it is moving art, nevertheless.
Hauptmann wears all the earmarks of a genius. He is child of his age to a dangerous degree, and his tremulous, vibrating sensibility mirrored the hysterical agitation, the pessimism, the sad strivings, the individualism, the fret-fire fomentings and unbelief of a dying century. He knows Goethe, and after the last act of The Sunken Bell one feels constrained to cry, "The third part of Faust!" But it is not Faust, neither is it Tannhäuser, though there are analogies; it is realism, it is idealism, it is pantheism, it is Wagnerism. Above all Friedrich Nietzsche towers in the background, and there is poesy, exquisite poesy.
The Sunken Bell is a compound of antagonistic elements. The unities seem askew, yet the result is artistic and illusory. Hauptmann has a clairvoyant quality; he imposes upon his audience his dream of his own fantastic world, and you find yourself five minutes after the rise of the curtain devoutly believing in this queer No-man's land of mischievous water goblins, satyrs, wonderful white nymphs, and sorrowful mortals. It is all a masque—a profound masque of the spirit in labour. Viewed as a symbol, we see in Heinrich the bell-founder, the type of the struggling, the aspiring artist, who, cast down by defeat, is led to more remote and loftier heights by a new ideal, there to live the life of the Uebermensch, the Super-man, of Nietzsche. The fall is inevitable. Dare as dared Faust and Ibsen's Brand to desert the valleys and scale the slopes of Parnassus, and man's fate is assured.
Hauptmann's hero is a bell-founder who, crazed by grief at the loss of his bell in the lake, mounts the peak and lies dying at the door of a witch. It is at a period so charmingly pictured by Heine. The twilight of the gods has begun and the scared peasant caught flashes of faun-like creatures flitting in woodland glade and grove, still saw shining the breasts of the nymph in the brake, and piously crossed himself when toad, snake, and worm crossed his path. Heinrich is found by Rautendelein, an elfish being, an exquisite creation of fire, of flame, something of Ariel, Miranda, Puck, naïve Gretchen, a new Undine, a symbol of the freedom of nature, a creature touched with the vaguer surmise of adolescence, the most poetically conceived since Goethe's, and yet evocative of Hans Christian Andersen. She, like the mermaid of Andersen, loves the unconscious mortal, and despite the jaundiced warnings of an old spirit of the well, she follows the sick man back to his abode. The first act is ably contrived. There is atmosphere, and the well-nigh impossible parts of the faun and the frog man—the latter indulges in the familiar Brek-ke-ke-keks of Aristophanes—become real for the moment. It is the Hauptmann spell that weighs upon our senses. Andersen-like, too, is the discovery by this child fairy that love means pain. She finds a tear in her eye and thinks it is dew. The mystery of womanhood encompasses her.
In Act II the bellman is upon abed of delirium. He has been found and brought down from the mountains by his friends, the priest and the villagers. His wife and children try to comfort him, but he is oblivious, for he sees in his excited trance the figure of a beautiful girl. Suddenly the dream becomes real. Rautendelein sits at his side and woos him back to health. Startling is the end of this scene. The nymph stands against the wall, her eyes fairly blazing at Heinrich, while his wife crouches at his feet, happy at his restoration to sanity. She does not see his glance fondly fastened on the nymph of the forest.
He then leaves his home and goes up to the heights, where, unhampered, he may exercise the full play of his artistic faculties. He will make a bell and tune it to the laughter of Rautendelein. It shall make silvery music across the hills and valleys, and summon the stray souls of earth to him. He exalts nature to the priest who follows him to reclaim his soul; this third act is really a glorified burst of Nietzscheism. Then he has bad dreams; he is haunted by visions of home, and, after all the splendour of imagery, of his defiance of the conventionalities of life, something mars his life with the perfect woman he has elected to follow.
Appear his two children carrying an urn. "What carry ye?" he demands. "Father, we carry an urn."—"What is in the urn?" "Father, something bitter."—"What is the something bitter?" "Father, our mother's tears."—"Where is your mother?" "Where the water-lilies grow."
Then booms down in the valley, where lies the lake, the sound of a bell; an unearthly tone it has, as if struck by no mortal hand; it is touched by the hand of his dead wife who killed herself to escape her misery. Remorse sets in. He is no longer Balder the god of Spring, but a wretched man, and, driving away with revilings the poor Rautendelein, he descends to the valley, but is driven away, and finally dies in front of the witch's hut; but not before Rautendelein finds him. His last words are an ecstatic appeal to the sun—the sun which is the symbol of his striving.
The charm, the witchery, the magical bitter-sweetness of this dramatic poem are formidable at the close. Heinrich dies of poison, self-administered, while through his filmy eyes there presses the vision of the beloved one. It is, indeed, Rautendelein, but her very shadow. Deserted, dreary, neither maid nor mortal nor nymph, she accepts the love of the hideous, frog-like Nickelman, and goes down to his slimy couch in the well. She emerges only to see her lover dying, and pathetically denies to him that she is Rautendelein. As the curtain falls on his corpse, we catch a glimpse of the girl sadly returning to the well and to her horrible mate in the mud.
Sorma gave a delicious, naïve, and plastic version of the nymph at the Irving Place Theatre in 1897. She possesses an exquisite sensibility. She painted with a light hand the caprice, elfish cunning, and wiles of Rautendelein, and at the close the tragic note was delicately sounded. It was a great, a notable achievement.
Sorma has been called the German Duse. She is really a Silesian by birth, and she is not a Duse. But she has unusual adroitness in the expression of the conventional dramatic symbolism, and an agility in technic and a variety of vocal and facial expression that enable her to assume a wide range of character. A certain briskness and imperious piquancy make her work unlike that of the German stage. She is more Gallic, in reality more Slavic than Gallic. Her person is finely fashioned, her features good, her eyes particularly expressive, and her mask mobile and expressive easily of a mob of elusive emotions. She reaches her climax by a rational crescendo, and never fails to thrill. Altogether a creature of real fire and with an air of distinction. Of the occasional sentimentality of the German stage she is never guilty.
Mr. Meltzer in the preface of his admirable translation tells us "to view the play from the standpoint of the reformer, and you may interpret it as the tale of a dreamer, who, hampered by inevitable conditions, strives to remodel human society. For my part I incline to regard Heinrich the bell-founder as a symbol of Humanity struggling painfully toward the realization of its dream of the ideal truth and joy and light and justice. Rautendelein in this reading stands for Nature, or rather for the freedom and sincerity of Nature, missing a reunion with which Humanity can never hope to reach the supreme truth, and the supreme bliss of which the Sun is the emblem."
The artist sans moral obligations is bound to be a failure, no matter the height or depth of his genius. This has Tennyson sung; and Goethe, in his imperial manner, has set it forth. Symbolic and allegoric The Sunken Bell may signify the conflict of Pagan and Christian, Jew and Greek, Heinrich standing midway between the opposing forces as did Walter Pater's Denys in the mad days at Auxerrois. Miraculously has the poet fixed his wild people of wood and waves. They with their coarse, elemental gestures and foolery might have stepped out of a canvas by Arnold Böcklin. The blank verse is admirable, and while the Faust metre is largely used there are no such lyrics as we find strewn through Goethe's immortal pages. And yet—yet is not Hauptmann Germany's most distinguished dramatist since that master? The admirers of Robert Hamerling and Von Wildenbruch will not have it so—possibly because of the pessimism and the socialistic views of the new man. Nevertheless, Hauptmann has the ear of all Germany to-day.
In Rose Bernd, Hauptmann returns to his beloved Silesians of The Weavers, of Fuhrmann Henschel, of Before Sunrise. His new five-act piece is a drama of the open fields and rough peasant life. It is atmospheric throughout. Its moral fibre is incontestably strong, though the method of presentation may seem unpleasant. The dialect is difficult for the student, the play itself squalid and painful to a degree. Nor has it the inevitable quality of Die Weber or Wagoner Henschel. Rose recalls, though vaguely, something of Tess of the D'Urbervilles, of Hetty Sorrel, and of Gretchen. She is a worker in the harvest fields, and previous to the action of the play has been deceived by Christoph Flamm, the mayor of the district and a jolly landowner who has a paralyzed wife. He is a vital figure; his exuberance, unrepentance, selfishness, and genuine passion for Rose are all minutely indicated. His wife has been a second mother to Rose, who resides with her father, a poor old peasant, a strict pietist. Frau Flamm has lost her only child and lives on her memories. She is wheeled about her house in an invalid's chair. She, too, is alive, and her not unkindly probing of the unfortunate girl's secret brings about some stirring scenes.
Rose is engaged to a young man, a book-binder, who is pious, whose dream was to become a missionary. He is unassuming, ugly, and adores Rose. She might have surmounted her troubles if the disturbing element in the person of Streckmann, the dissipated engineer of the village threshing machine, had not crossed her fate. He has witnessed the interviews of Rose and Flamm, and he scares her by threatening to tell the story to her father and her betrothed. He attempts to capture her for himself, and at last succeeds, as the wretched girl relates in accusing him: "I came to you in terror and anguish. I got on my knees before you. You swore that you would keep my secret. You fell upon me like a bird of prey. I tried to escape ... you committed a crime."
Streckmann later, in drunken fury, tells the peasants of Rose's sins. Her father believes in her, but insists upon an explanation. The miserable creature confesses in a delirious accent that she has just strangled her new-born babe. Her father has her arrested, and her patient lover August, who has forgiven her, lifts the swooning girl and exclaims, "Hat das mädel gelitten!" (What the girl must have suffered!) The play was forbidden the boards in Austria by the Emperor—it was at once too moral and too truthful.
The interpretation at the Lessing Theatre, Berlin, which I witnessed, October 2, 1904, was one the memory of which I shall long treasure. The distribution of the rôles was almost faultless; the individual execution of a high order. Rose was enacted by that great artist, Else Lehmann, who portrayed the trying soul states and mental agony of the unfortunate peasant girl with supreme skill. All the more difficult is the character because Hauptmann has resolutely avoided showing us what Rose really thinks. She is reacted upon by her friends and enemies, yet seldom speaks, except in mono-syllables. The illumination of her nature was a peculiar triumph of Lehmann's simple, sincere art.
Next to her artistically stood Hedwig Pauly as the invalid wife who knows the manner of man to whom she is united and divines through feminine intuition and sympathy the sufferings of Rose. The scene wherein the girl is interrogated was tear-compelling. Nor must the open-air incidents be forgotten. Herr Brahm's company played throughout with that fidelity to life, with that utter absence of "acting," which are the very essence of the histrionic art.
Rose Bernd, one is tempted to add, is Hauptmann's masterpiece, if we did not remember Die Weber. It is deeply human, and in its exposition of character a masterpiece.
It seems Hauptmann's fate to be hopelessly misinterpreted—he, the poet whose love for his fellow-beings is become a veritable passion. He began his artistic life as a poet-sculptor, and he has been modelling human souls ever since. Perhaps they may be as imperishable as if they had been carved in marble.
V
PAUL HERVIEU
When Ferdinand Brunetière praises a drama, novel, or poem, it may be inferred that the ethical element predominates. It is, therefore, something of a surprise to find him enthusiastic over Paul Hervieu's latest play, Le Dédale, which met with such a friendly reception at the Théâtre Français, December 19, 1903, the night of its production. It is a work of power, of art, while its moral is not flaunted as on a signboard. The implacably harsh and logical treatment of the woman with two husbands doubtless extorted from M. Brunetière the honour of a patient and lengthy review. Himself a Roman Catholic of the reactionary—one is tempted to employ the old-fashioned word "ultramontane"—type, the French critic could not fail to side with the playwright, though he has not hesitated, after the manner of critics, to read into this problem piece some meanings of his own.
With the advent of the Naquet divorce bill in France the countenance of problem plays underwent a radical change. A ministerial stroke of the pen invalidated Dumas fils and his unhappy women as a theme for dramatic treatment. We have had plays dealing with the unpleasant subject since then, but these were either frankly frivolous like those of Alfred Capus, or wittily cynical with those of Maurice Donnay. The modern master builder of French drama, Henry Becque, wrote L'Enlèvement, in which he presented the question with his accustomed clearness and probity. Hervieu, in Le Dédale, shows the influence of at least one scene of Becque, though he has handled the incident so individually as to deflect its conclusions completely. Since L'Enlèvement there has been no such literary performance as Le Dédale, which proved a labyrinth indeed for its unhappy characters and a masterpiece in form.
The story is a simple one, direct as antique tragedy, and far from being improbable. Divorce in France is a much more complicated matter than in America. Society, notwithstanding its cynical attitude, is not too favourable to divorced men and women, particularly women. The church refuses to sanction separation if it is to be followed by remarriage. Whether forged in heaven or elsewhere, the fetters of wedlock are never to be loosed unless by death. Now Hervieu does not pretend to a sympathy with either society or the church. He does not attempt to win our suffrages for the woman or for the man. His is too judicial an intellect to show partisanship, and he is too superior an artist to turn his play into a moral tract. He dives deeper than the law or society; he dives straight into the human heart, and after setting forth his situations his summing up is irrefragable. From the clash of his warring souls comes his tragedy; the divorce is a mere pretext to set his people in action. The law of the species, that compelling and terrible law, is his weapon, a formidable one in his skilled hands. His thesis, baldly stated, is this: A man and a woman once married are married until death, if there be a child. Let the law supervene, let vagrant passion demolish the social structure, this stark, naked fact remains—the flesh of the child unites the parents in the bond of eternity.
In an earlier play, Les Tenailles, the same idea was present, but is a first attempt compared to this newer work. The story in Le Dédale runs thus: Marianne de Pogis has separated from her husband Max, a handsome, careless viveur, for very patent reasons; with her own eyes she witnessed his infidelity, further accentuated by the fact that her friend was an accomplice to his infidelity. The outraged woman takes her son and seeks the protection of her parents. These are called the Villard-Duvals, the father of the old school, tolerant of masculine transgressions; the mother a strict Roman Catholic, who abhors divorce. M. Hervieu has never been so happy in his painting of two such widely dissimilar portraits. Marianne is a proud woman with her father's will and temperament, proud and, unfortunately for her peace of mind, passionate. The inevitable man turns up. He is an admirable character, this Le Breuil—a gentleman, steadfast, honourable above all, patient. He loves Marianne and will not be refused. And she, tired of her claustral existence, tired of her mother's reproaches, at last listens to the pleadings of her suitor. Why not? She argues that her life has been made miserable through no fault of her own. Why not remarry and snatch some happiness from the devourer of all happiness—Time? Her mother refuses to hear of the project. Worse to her would be the remarriage of her daughter than sheer adultery. She has accused Marianne of an unforgiving disposition, and it is only too plain that she still considers her married to her divorced husband. But the father likes his presumptive son-in-law. The man's honesty and fearlessness appeal to him. Marianne, worn out by the continual bickering, marries Guillaume Le Breuil.
In the next act we find them happy. The little son is loved by his stepfather as if he were his own. But a cloud mounts in their sky. The former husband, Max de Pogis, comes with his mother to intercede for a sight of his boy. He is melancholy and depressingly repentant. He married the woman for whom he sold his matrimonial birthright, and is now a widower. In a vividly conceived and expressed scene his mother, a skilful, worldly dame, argues with Marianne that to the father the love of the son belongs. At last, after an exhausting interview in which the hearts of these three humans are shown as if in a blazing light, Marianne consents to her son visiting the château of his father and his grandmother.