Just as the novel of Giraldi Cinthio, in Shakspeare's hands, became "Othello," so, in the hands of Voltaire, "Othello" became "Zaire." I do not wish to compare the two works; such comparisons are almost always vain jeux d'esprit, which prove nothing, except the personal opinion of the judge himself. Voltaire also was a man of genius; the best proof of genius is the empire which it wields over men; wherever the power of interesting, moving, and charming a whole people is displayed, this fact alone answers every objection; genius is there, whatever fault may be found with the dramatic system or the poet. But it is curious to observe the infinite variety of the means by which genius manifests itself, and how many different forms the same ground-work of positions and feelings may receive from it.
Shakspeare borrowed facts from the Italian novelist; with the exception of the dénouement, he has rejected and invented none. Now facts are precisely what Voltaire has not borrowed from Shakspeare. The entire contexture of the drama, the places, incidents, and springs of action, are all new—all of his own creation. That which struck Voltaire, and which he desired to reproduce, was the passion, the jealousy—its blindness and violence; the conflict of love and duty, and its tragic results. The whole power of his imagination was brought to bear upon the development of this position. The fable, a free invention, was constructed with this sole end in view. Lusignan, Nerestan, the ransom of the prisoners—all the circumstances are intended to place Zaire between her love and the faith of her father, to explain the error of Orosmane, and thus to lead to the progressive manifestation of the feelings which the poet desired to delineate. He has not impressed upon his personages an individual and complete character, independent of the circumstances in which they appear. They exist only by and for passion. Beyond their love and their misfortune, Orosmane and Zaire have nothing to distinguish them, to give them a physiognomy peculiarly their own, and to make them every where recognizable. They are not real individuals, in whom are revealed, in connection with one of the incidents of their life, the particular characteristics of their nature and the impress of their whole existence. They are in some sort general, and consequently, somewhat vague beings, in whom love, jealousy, and misfortune are momentarily personified, and who interest less on their own account, and by reason of their own character, than because they then become for a time the representatives of this portion of the feelings and possible destinies of human nature.
From this manner of conceiving the subject, Voltaire has derived admirable beauties. Grave defects and omissions have also resulted from it. The gravest of all is that romantic tint which, as it were, subjects the whole man to love, and thus limits the field of poetry, at the same time that it derogates from truth. I will quote only one example of the effects of this system; but it will suffice to indicate all.
The Senate of Venice has just assured Othello of the tranquil possession of Desdemona; he is happy, but he must depart; he must embark for Cyprus, and devote his attention to the expedition confided to his care; so he says,
"Come, Desdemona, I have but an hour
Of love, of worldly matter and direction,
To spend with thee: we must obey the time."
These lines struck Voltaire, and he has imitated them; but, in imitating them, what does he put into the mouth of Orosmane, when equally happy and confident? Just the contrary of what Othello says:
"Je vais donner une heure aux soins de mon empire,
Et le reste du jour sera a Zaire."
Thus Orosmane, the proud sultan, who, a moment before, was speaking of war and conquest, expressing his alarm for the fate of the Mussulmans, and blaming the sloth of his neighbors, now appears as neither sultan nor warrior; he forgets all else, and becomes only a lover. Assuredly, Othello is not less passionate than Orosmane, and his passion will be neither less credulous nor less violent; but he does not abdicate, in an instant, all the interests, and all the thoughts, of his past and future life. Love possesses his heart without invading his whole existence. The passion of Orosmane is that of a young man who has never done any thing, and never had any thing to do, and who is as yet ignorant of the necessities and labors of the real world. That of Othello takes root in a more complete, more experienced, and more serious character. I believe it to be less factitious, and in greater conformity to moral probabilities, as well as to positive truth. But, however this may be, the difference between the two systems is fully revealed in this feature alone. In one the passion and the position are all; from them the poet derives all his means. In the other he obtains his resources from individual characters and the whole of human nature; passion and a position are, for him, only an opportunity for bringing them on the stage with greater energy and interest.
The action which constitutes the subject of "Othello" must be referred to the year 1570, the period of the principal attack of the Turks on the island of Cyprus, then under the rule of the Venetians. As for the date of the composition of the tragedy itself, Mr. Malone fixes it in the year 1611. Some critics doubt whether Shakspeare was acquainted with the original novel of Giraldi Cinthio, and suppose that he only had access to a French imitation of it, published at Paris in 1584, by Gabriel Chappuys. But the exactness with which Shakspeare has conformed to the Italian narrative, even in the slightest details, leads me to believe that he made use of some more literal English translation.
[Footnote 28: Reprinted from the "Revue Franca se."
January. 1830]
It was not in vain that some far-seeing, conservative, and especially wise spirits addressed themselves to the authorities in the year of grace 1829; and not without good reason did they call to their aid Cæsar and his legions—that is to say, his excellency the Minister of the Interior and the honorable gentlemen of the Chamber of Deputies, adjuring them to save the sanctuary of the Muses from ruin, and to repulse the onward advance of the barbarians. The danger was only too real; and this time, as in times gone by, as Cæsar paid no regard to it, their pathetic complaints, their gemitus Britannorum, having been dissolved into empty vapor, behold now the evil has become irremediable! The barbarians who knocked at the doors, emboldened by impunity, have forced their way through the first inclosure; they have made a breach in the body of the place; or rather, they have constrained the citadel itself to capitulate. The Théâtre Français has surrendered through want of timely succor, because the opportunity for infusing into it new vitality was neglected. Attila-Shakspeare has taken possession of it with arms and baggage, his banners are streaming, and the clang of a thousand trumpet-calls sound in wild confusion. Alas! poor poets of the old school, what will become of you? Naught remains but that feeble souls should surrender at discretion, and sacrifice themselves on the altars of the false gods, and that true believers should cover their faces with their mantles.
Banter apart, the revolution which has for some time been going on in the taste of the public is a curious phenomenon, and one singularly worthy of attention. Never has a remarkable change been introduced in a more startling mode and with greater rapidity.
Scarcely twenty years have elapsed since M. Nepomucène Lemercier launched, on the stage of the Odeon, the vessel which conveyed Christopher Columbus and his genius from Spain to America. We know what was the actual reception which this attempt in the romantic style met with. However, the name of the author commanded respect, and his rare talent gave him at least a right to indulgence. In other respects he proved himself quite as hardy and prudent as his hero; he had, before hazarding his adventure, neglected nothing in order to disarm the prejudices of the pit. He only offered this foundling child as a caprice of his imagination—an unimportant freak; in decorating it, he had not scrupled to profane the consecrated regulations of tragedy, of comedy, yea, even of melodrama. His friends protested in favor of his profound regard for the triple unity; for the most sacred Aristotelian trinity; for the canonical precepts which had been consecrated in the poetic codes of Horace and Boileau, and illustrated in the learned glosses of Le Batteux and La Harpe, and in the "Rhetoric for Young Ladies." Useless precautions! In spite of the originality and unquestionable beauties which he displayed, his unfortunate "Columbus" was outrageously and repeatedly hissed. Those who ventured to do him justice paid dearly for such audacity; they narrowly escaped being torn to pieces by the rest of the spectators, to such an excessive height was the popular indignation roused; there were, if we remember rightly, two who were almost knocked down on the spot—martyrs to a cause which had hardly sprung into life—the John Huss and Jerome of Prague, of a doctrine which was yet to have its Luther and its Melancthon.
At the present day, we behold at our theatres, with the greatest composure, the representation of pieces in which a duration of some twenty, thirty, or forty years, as the case may be, is condensed into an hour between eight and nine o'clock in the evening; pieces in which, literally speaking, the principal personage,
"Enfant au premier acte, est barbon au dernier;"
pieces which are not, in other respects, very much entitled to the indulgence which is thus shown to them. While seated serenely upon our benches, we follow, without the smallest compunction, King Louis XI. from Plessis-les-Tours to Péronne, only regretting that this trifling cruise is not for us entirely a pleasure-voyage.
Seven or eight years ago two or three English comedians, who happened to be in Paris, formed the scheme of giving us at the Theatre of the Porte Saint-Martin—the Theatre of the "Femme à deux Maris" and of the "Pied de Mouton"—a specimen of their skill. Forthwith a great stir arose. The capture of Calais and of Dunkirk by the troops of his Britannic majesty would not certainly have excited a more patriotic wrath. As the guardians of pure doctrines, and the depositaries of wholesome traditions in all matters of taste, the boulevard public took this matter in hand with a quite inconceivable violence, and had it not been for the intervention of the police, Heaven only knows whether the unfortunate gentlemen of the histrionic art from the other side of the Channel would not have been stoned.
Who could then have foreseen that, three years later, the lions of Covent Garden and Drury Lane would continually cross and recross the Channel to minister to our gratification? that the most brilliant company of Paris would assiduously throng the most fashionable of our theatres in order to applaud them to the echo, and to lavish upon their system of declamation eulogies which (may we venture to say so?) were perhaps rather exaggerated?
Every one will recollect the murmurs which, on the occasion of the first representation of the "Cid d'Andalousie," interrupted that charming scene in which the hero of the piece, sitting tranquilly at the feet of his beloved—without purpose for the future, undisturbed by present cares, completely possessed with the idea of his approaching happiness, profoundly forgetful of the world, of men, and of all things—occupies her with the fond recital of the progress of their mutual love, and recalls to her, in verses full of delicacy and grace, the first stealthy indications of their unspoken attachment.
On this occasion, neither the talents of Talma nor those of Mademoiselle Mars could obtain any tolerance from the rigorous severity of the pit. The pit found that a beautiful scene was an appendage, that it interfered with the rapidity of the action; in one word, that it openly violated the rule, Semper ad eventum festina; it was, therefore, inexorable.
Enter into the Thèâtre Français on the following day there you will see Desdemona devoted to death by the stern Othello, yet half escaping from his sinister designs and terribly distorted misconceptions, on the point of crossing the threshold of that fatal chamber which was to become her sepulchre; you will see her, we say, pausing to detach, piece by piece, in the presence of the public, the ornaments with which she is decked, and to converse carelessly with her maid; you will see her interrupt your confidence in the reality of the distress which is harrowing her, by informing herself of the news brought from Venice by her young relative, the messenger of the Senate; then, all at once, recalling to her memory the days of her childhood, you will hear her murmur, in an under-tone, an old ballad no way indicating her position, except by the inexplicable sadness which is impressed upon her. You will see her at length terminate this conversation by gravely discussing the virtue and the frailty of women; by reproving with a modest and indulgent dignity the fickleness of Emilia, and humbly praying God to watch over her, and to keep her ever pure and discreet. And you will see the public justly delighted with this scene, and manifesting far more chagrin than impatience at its close.
It is right, nevertheless, to remark one thing; namely, that this remarkable revolution has been accomplished in respect to the taste of the public rather, or at least more decidedly, than with respect to its doctrines.
If a dramatic work be presented to the public, constructed according to the new ideas, it is received with a degree of eagerness—the public is pleased with it—it alone suffices to put them into good humor. The cup-and-ball and penny-trumpet playthings of the favorites of Henry III., more than any kind of merit that belongs to the piece, have sustained the position of M. Dumas's drama. [Footnote 29]
[Footnote 29: "Henri III. et sa Cour."]
The delight of seeing Richard of England—deformed, crippled, and facetious—has redeemed whatever might be deemed repulsive in the subject of "Jane Shore." "Olga" owes its success to the singular circumstance of its having been played by comic actors; and "Marino Faliero" owes some little of its repute to the idea which it suggests of a false alliance between tragedy and melodrama.
But to tolerate, to connive, even to look with some satisfaction, is not entirely to approve. Should any one attempt to build too hastily on this foundation, if he were to rush to the conclusion that this same public has distinctly taken part in the controversy which has divided the literary world for fifteen or twenty years, he would very soon find himself considerably mistaken; in fact, there is often a very great difference between a man's actions and his principles, and many men who would gladly be libertines would not dare openly to declare themselves free-thinkers. Our public smiles at the attempts of the innovators, but can not escape feeling a few qualms of conscience; it is gratified at them, but it is not quite sure whether it has any good right and reason for its gratification. Success and applause you may obtain from them, and that even at a very cheap rate; provided, however, that this shall not be understood as furnishing any authoritative precedent. If, on the other hand, matters take a more serious turn; if you ask the public to commit itself by a definite profession of faith, and to give its sanction, by any reflective and irrevocable act, to any dogmas of dramatic reform, you will be surprised at finding this same public infinitely circumspect.
We need not go far in search of the proof of this; the manifestations which were made at the first representation of the "Moor of Venice" were such as to leave no doubts on this point.
On this occasion, in fact, the attempt was made without disguise. In its reception, there was no possibility of giving a tacit recognition of the change, while refusing, under shallow pretexts, to avow it. It was no longer a question as to the amount of encouragement that might be bestowed on a young author; there could be no pretense of complacently shutting the eyes to this or that license, in consideration of the address and caution shown in the style of its presentation; and no motive for indulgence could be suggested either by the small importance of the work itself, or by the more or less fluctuating condition of the theatre. No! Now a real verdict had to be pronounced; either a dramatic system entirely opposed to our own must be inaugurated, before gods and men, or its establishment must be defeated; either William Shakspeare must be received, or rejected as a rival of the masters of our stage.
This event had been for a long time in preparation; and the result was awaited with some impatience. While announcing it with the most varying expectations, the majority of our public journals agreed in declaring that this would be a memorable day—a day on which the dispute between the classical and romantic schools would be fought out upon an open arena—a day which must decide either for the triumph or for the failure of the new doctrines in literature.
Alas for the feebleness of human foresight! This so decisive day has passed, and, on the whole, we remain in very nearly the same position as before. The work of the great British tragedian was saluted with a thunder of applause; this intelligence was communicated by these same journals, but they also informed us that the thunder of applause proceeded almost exclusively from a small group of passionate admirers, who had come with the set purpose of going into ecstasies at every point, comma, or interjection, and of bestowing with profuse liberality the epithets of idiot, imbecile, and dolt upon every one who might seem to hesitate. On the other hand, sufficiently audible hisses broke out in different places; but it appeared that these hisses proceeded not less exclusively from another small group, quite as insignificant as the other, of embittered detractors, resolved to consider every thing detestable, and to repay with equal liberality the vituperative epithets hurled at them by their adversaries. Between these two factions, the body of the audience in the pit appears to have preserved a reasonable neutrality. They were evidently on their guard, fearing lest their consecrated maxims should be violated, and they be led into some hasty demonstrations of feeling; and yet they were sensible, profoundly sensible, of the great beauties of the piece. Accordingly, during the whole course of the representation, they appeared constantly curious, astonished, moved, indulgent, submitting with good grace to the boldest departures from received rules; they willingly, though without warmth or violence, joined in the attempt to silence the detractors; and they good-naturedly allowed free scope to the enthusiasts, while taking great care not to enlist themselves on their side, or to mingle in their transports. Thus, then, their hearts were gained, but their minds remained still undecided; the difficulty with our reformers is not in obtaining a hearing; it is in procuring an open recognition even from those who give them their best possible wishes. They are in the same position as that which the negroes of Saint Domingo occupied during twenty years; the public refuses, or at least hesitates, to recognize them. But with patience they will ultimately attain their end; when once, in a revolution, power has been decidedly gained, right is never long withheld; they have triumphed over unreasonable habits and prejudices, and over involuntary opposition; this was the most intricate part of their work; theories, especially those which are a little superannuated, have not so lingering an existence.
Such, then, being the state of things—the progress of the spirit of innovation becoming every day increasingly manifest—it remains that we should inquire into the cause of this, and ask whether the change is for the better or for the worse—whether the spirit of innovation is, this time, a spirit of light or a spirit of darkness!
A spirit of darkness, it is exclaimed, from one quarter—a veritable child of perdition!
Consult, for instance, many of our men of taste; enter, if admission is allowed to you, into one of their assemblies; and there, at first, you will hear much noise about the confusion of species, the neglect of rules, the forgetfulness of sound doctrines, and the contempt for true models; afterward, however little you may feel at ease in this select committee, you will speedily learn the parties to whom all this disorder is attributed. The author of "L'Allemagne," the writer of the "Génie du Christianisme," the translator of "Wallenstein," the two Schlegels, besides many others, are the guilty individuals; their heads have been turned, and so they have turned the heads of their fellows. M. De Stendhal takes his share in these anathemas; the "Globe" has its allotment. Not even M. Ladvocat, the publisher of the "Thèâtre Etranger," has escaped from them. More than one sage poet, whether in the tragic or comic line, will inform you of this with all the seriousness in the world. If no one had ever taken it into his head to translate by the yard the monstrous productions of the countries situated beyond the Rhine, the Channel, or the Pyrenees; if he had not afterward taken pains to publish them on fine paper and in elegant type, all with a huge parade of advertisements and placards, we should not have been brought into our present condition.
Well said this, undoubtedly, and still better reasoned!
The innocence of this unsuspecting public has been wantonly abused. The Parisian folk, like the Pnyxian people in the "Knights" of Aristophanes, are poor fools who allow themselves to be misled and duped by evil counsels.
If we diligently make all possible inquiries, we shall also find, on the left bank of the Seine, a number of saloons, in which are gathered every evening a company of worthy souls, who lament, with the truest sincerity, over the corruption of our manners. Hearing them, we might suspect that fire from heaven must fall upon us sooner or later; our wretched country is in a worse pass than even Sodom and Gomorrah; the French Revolution has fatally corrupted the very core of our hearts; and whom have we to thank for this accursed revolution? The Encyclopedists, M. Turgot and his reforms, the publication of M. Necker's Compte-Rendu, the—who knows what? perhaps the substitution of waistcoats for vests, and the introduction of cabs!
The two arguments are equally forcible. To throw fire and flames at the corruption of manners, and to raise loud cries about the decay of taste, to attribute it either to this or that event, to accuse these or those writers—one is, in truth, worth about as much as the other; the justice, good sense, and discernment are equal in either case.
May we not, in fact, say that the general sentiments of the masses, their habitual dispositions, and the ideas which rule them, are things which attach themselves to nothing, and which totter when they are but touched with the finger's end? May we not say that these are at the mercy of any fortuitous circumstances—things to be disposed of at pleasure by any half dozen volumes?
The influence of great men is, indeed, vast; we can not forget it—we would thank Heaven that it is so. And this influence is especially striking at epochs in which any important change is accomplished in government, laws, manners, or national taste; nothing, assuredly, is more natural than this—nothing can be more just and salutary. But whence do great men derive this unquestionable ascendency?
They belong to their time—in this fact is the mystery explained; they respond to its instincts, they anticipate its tendencies; the appeal which is addressed to all indiscriminately, they are the first to hear. That which to others is as yet only an indistinct longing, has disclosed its secret to them. Superior as they are, they march at the head, unfolding their wings to every breeze that rises, clearing the path, removing obstacles, and revealing to the astonished masses the luminous truths and the eternal laws which occasion their confused desires and their latest fancies. Herein, and herein only, resides all their power: this is the condition of their success.
The philosophers of the last century, then, were not the efficient causes of the great and glorious movement of 1789: such honor is not theirs. The general causes which, during a long course of years, prepared for 1789, these same causes in their early infancy gave birth to the philosophers of the last century.
And neither are the great writers of the present day the men who have transformed the taste of the public; we would rather say that the general causes, which were destined to produce this metamorphosis, excited and inspired, when the proper moment arrived, the great writers of our time.
What, then, were the causes of the French Revolution?
This, certainly, is neither the time nor the place to make such an inquiry; but every man of good sense and true wisdom will unhesitatingly allow that the causes for such an event must have been, and in fact were, very numerous, very profound, and very diversified; that they were active and potent causes—causes which, by reason of their number, their depth, and their diversity, were beyond all external control, and against which it were puerile to entertain any spite, and absurd to attempt any revolt.
And, perchance, no other than these same causes have now changed the face of our literature—perchance these same causes have now renovated the theatre, after having reformed, and precisely because they have reformed the spectators. If so, need we feel surprise? is there any thing very extraordinary in this? Would it not argue a ridiculous puerility to take offense at such a circumstance, and angrily to hurl stones at it?
Indeed, every thing depends upon the state of all other things; the human mind is one single fabric. The different faculties, which in their union constitute the entire man, aid and appeal to one another continually. Rarely do they march in a regular and parallel advance; but as soon as any one of them has gained decidedly upon the others, the others hasten to overtake it.
During two centuries, the French people offered a singular spectacle to the world; for that time it moved in the foremost ranks of European civilization, that is to say, so far as it was intrinsically worthy of occupying such a position; but to any one who takes merely a superficial glance, it might appear almost to have solved the problem of being at once the most frivolous and the most serious of all peoples—the most frivolous in important matters, the most flippant in all that affects the great interests of society and humanity, and the most grave, the most pedantic in puerilities and trifles. It was, by a hierarchical division, separated into classes, but this classification no longer corresponded to any thing that was useful or even real; it had no end out of itself, that is to say, it only existed for the mere sake of existence, to excite arrogance and vanity in the higher ranks, and envy in the lower. However, all social conditions had this in common, that they were all equally deprived of all political rights, equally estranged from all public existence, equally excluded from all participation in affairs of state, and from all active or civic callings.
The first rank was held by the court nobility. This nobility, excepting some months of occupation in times of war, was, by its very birth-right, given up to enjoyment; and this was their glory.
The provincial nobility occupied the second rank. These, in their smaller circle, imitated their betters at court. While detesting their brilliant model, they yet copied it; it never entered into the thoughts of any of their members to seek, by relations with the people, a credit and importance which they did not possess by any qualities of their ancestors, or any favors from their prince.
The civic robe had its functions; it was absolutely necessary that the townsmen should embrace different professions; but the functions of the magistracy were often an object of ridicule and disdain. In the great parliamentary families, each aimed at laying aside the civic robe, in order to become invested with the embroidered dress. The professions of civic life stamped those who abandoned themselves to it with vulgarity; in the good families among the townspeople, each aimed at acquiring some polish by purchasing a position as secretary to the king.
The artisans in the towns, the villagers in the country, worthy heirs of Jacques Bonhomme—a gentleman subject to taxes and duties at discretion—counted for nothing, and were nothing.
What must have been the preferences of a society so constituted?
Three things—three, in truth, and no more: ambition, gallantry, and dissipation. Ambition, that is to say, the disposition to gain advancement from a master, to obtain favors, distinctions, eminent positions, pensions, and to obtain them by favoritism and the power of being agreeable, by intrigues and solicitations. Gallantry—the gratification of personal vanity or sensuality. Lastly, dissipation—dissipation under all forms, hunting parties and gambling parties, assemblies for pleasure or debauchery, balls, suppers, sights; dissipation as the definitive aim of existence, the final end of all means—life having apparently been given to man only for enjoyment, and time only to be squandered and killed.
We are speaking of society in general, and without forgetting the fact that these absolute verdicts, by reason of their very absoluteness, are always somewhat unjust and exaggerated.
But it is worthy of remark that in this so vain a mode of existence, in this state of living and acting, of thinking and feeling, in which vanity was so predominant, nothing was abandoned to caprice; no one affected a style of independence; on the contrary, all was done according to rule—every where was method to be observed.
Louis XIV., while changing his nobles into courtiers, reducing his Parliaments to the level of dramatic critics, despoiling the townspeople of their franchises, and, to say all in one word, while transforming the political order of the entire nation into a civil order—had nevertheless contrived in some sort to impress on the manners and habits which resulted therefrom something of dignity and formality which belonged not to their nature—far from it—but to his character.
His court was grave, although the morals of the courtiers were in no respect better on this account; his magistrates were grave without being independent; the temper of his times was grave, and yet servile.
After his reign, that imperious necessity by which man is impelled to exalt into maxims the motives, whatever they may be, which determine his conduct, and to refer his own conduct to certain principles, were it only in order that he may know what he has done and whither he is tending—which also leads him thus to regard the actions of others, were it only that he may be able to approve or condemn them—this necessity operated, if not in the same sense, yet in one analogous to that in which it had operated under Louis XIV. Thus the best method of making way in the world became a science which the old courtier taught ex cathedra to his children—a science which had its dogmas, its precepts, and its traditions.
Not more methodically does an engineer make his approaches to a place which he is besieging, than did those ambitious of vindicating the worthiness of their descent push their researches into the offices of the minister and the cabinets of Versailles. The Duke De Saint Simon, the most severe, the sincerest, and the most honorable man that ever lived at the court, devoted three fourths of his honorable life to the decision of points of precedence or respect, on his own account or for those connected with him—questions of which even the most important could, at the present day, only induce us to shrug our shoulders and to smile derisively. Sometimes he displayed more character than would have been necessary, on the other side of the Channel, to enable a Marlborough or a Bolingbroke to impose peace or war on their sovereign, and more erudition and research than a Benedictine would put into a folio volume.
Gallantry was a perpetual war between the two sexes—a war which had its tactics and stratagems, its principles of attack and defense, its appropriate times for resistance and surrender, its rights of conquest, and its law of nations.
In fact, the life of society was obliged to submit to all the exigencies of a conventional morality, very different from true morality, often in direct opposition to it, but quite as rigorous, and even more inaccessible to repentance. It recognized as the supreme law, even in its most minute details, a certain code of proprieties, the yoke of which must be borne gracefully—the sensibilities were to be controlled, while the scholar must appear perfectly at ease.
Good breeding was the highest of human attainments, and the art of living the first of all arts.
It is said that literature expresses the life of society— especially is this affirmed of dramatic literature. If this be true, and, in a certain sense, it undoubtedly is true, due limitations being conceded, then our general literature, and more especially our drama, must have reflected more or less accurately this two-fold character of frivolity as to the essence of things, and pedantry as to their forms.
Accordingly it has done both. Here, too, undoubtedly, exceptions must be made, and that to a considerable extent. Our literature has ruled in Europe for a hundred years, and never has it demanded from men an admiration to which it was not reasonably and justly entitled; but still, with regard to its most general features, we may admit that it has been neither learned, as the literature of Germany at the present time is, and as was Italian literature in the times of Petrarch and Politian, nor popular as the literature of Spain was during the period of its greatest vigor. It was essentially and pre-eminently a polite literature, in which the main result aimed at was conversation.
The same may be said of our drama. Regarded in its most general features, it was not so much a national drama as an elegant and fashionable amusement, a pastime for gentlemen of respectable station and bearing, at which the public might assist if it paid liberally for the honor; nearly as it is allowed occasionally to look on from the outer side of the barriers, and watch the progress of a dress ball or a state dinner.
Admiration for the ancients was universally affected; our watch-word was, "Imitate the Ancients;" this was our "Montjoie Saint-Denis!" in literature. And yet a true appreciation of antiquity was not possessed by really learned men, even by those who really did possess a hearty appreciation of the refinements of Greek and Latin idiom. It is, however, well known that the period of erudition quickly passed. It is not to be denied that, by the middle of the seventeenth century, sound learning and substantial erudition were every where on the decline, and that, at the end of the eighteenth, they had fallen almost into entire neglect. Accordingly, our dramatic productions only resembled the master-pieces of Greece in name and in the choice of subjects, by certain purely external characteristics, by the blind observance of certain maxims, whose origin was not cared for and whose relative importance was not appreciated, and by a punctilious deference to the distinction between different species of the drama. So far as the real character of the works was concerned, as to the characters, sentiments, ideas, and colorings introduced, all this was not only modern, but belonged to the existing state of society—not only French, but the French of Paris, or even of Versailles.
The appreciation of national history and monuments was hardly in a better position. There was no taste for antiquities; no sympathy with the recollections of the masses and the traditions of the country; there was nothing fresh and living in the study of foreign languages and literatures.
And how can we wonder at it? In mental culture, as in all other things, the thread of destiny was in the keeping of good society. At the cost of living and dying ignorant, it was necessary to be fashionable, first in the ruelles, then in the circles and entertainments of social life. Poets, orators, historians, or moralists, under the influence of the court during the reign of Louis XIV., who honored them increasingly with his notice, but who always kept them at a proper distance, became all-powerful under his successor, so as to be in some sort a fourth order in the state, astonishing at that time France and Europe by the boldness of their thoughts and the ascendency of their talent: they were not ashamed to affect the lofty airs of nobles of high rank, and the petty dignities of coxcombs. Thus the writers of France have always ruled the life of men of the world, and have by their intrigues gained successes in society, degraded their genius to the limits of its narrow and confined atmosphere, and flattered those very whims which they professed to ridicule. No country has shown itself more fertile in men of great mind than ours; no country has, so much as our own, compelled these minds, whether they like it or not, to muffle themselves up in the livery of respectability. We may find even books of the greatest literary weight which seem, like their authors, to have adopted the fineries of the time, in order to adorn their exterior. Can we forbear smiling, for example, when we see the illustrious Montesquieu sometimes decking his great work with spangles, and oftener still using epigrams for the purpose of giving smartness to it; and all in order that the leaves of his immortal work might enjoy the rare advantage of being turned over by flippant spirits, and read aloud at ladies' toilets.
And then, what immeasurable importance was attached to light literature! What an event was the publication of a new piece, or of a collection of fugitive poems! What a hit for some election to a chair, or for some green-room intrigues! What a swarm of poetasters of all dimensions! What a herd of pretentious prose-writers on all subjects of interest! And what a conviction on the part of all these, that the human race ought, laying aside every other occupation, to fix its eyes upon them alone; and that the world had been created, five or six thousand years before, merely that it might enjoy their small productions, assist in their small triumphs, and take part in their small controversies!
The French Revolution cast down the whole of this social edifice; and it has, so to speak, razed it to the ground!
Whether this is an evil or a good, each man must determine for himself. Certain it is that we owe to this revolution the restitution of men to their proper ranks, and of things to their appropriate places; this it is that has restored the true relation of names and things. Henceforth the serious is serious, the frivolous is frivolous. Conventionalities have given place to realities.
The French are equal among themselves; they have their individual rights to carry out; and they have duties to fulfill toward the state. All honorable professions are honored; each leads to a worthy end. No longer are there legal distinctions which are not derived from any diversity of rights and functions; no longer are there social distinctions which rest upon no superior merit, education, or enlightenment. Ambition is obliged to exhibit its titles, and to show itself in open daylight; depraved habits must seek concealment; crime must shelter itself under excuses.
In presence of such a new condition of men and things, that which was formerly denominated the great world must consent that its star should decline. It has finished as the monarchy of the great King Louis has finished; it has abdicated as did the Emperor Napoleon, who regarded the great king as his predecessor, and neglected no means of reviving the state that existed in his time. We have seen this great world pass away, with its fantastic prohibitions and its immoral indulgences, with its flimsy proprieties and its scrupulous injunctions, with its heroes of good fortune and its jurisdiction of old women. Our court is now only a coterie, if, indeed, it can claim even to be so much as that; a thousand other coteries share the town among them; each city of any considerable extent has its own coteries; all these partial societies are independent of each other, and make no foolish pretensions to mutual domination or remonstrance; every one amuses himself where and how he can, and no one finds fault with him; and, accordingly, no one attempts to extract glory out of his pleasures, and to believe himself on this account a great man.
With a change of manners there has been a change of tastes. General life has become simple and active, laborious and animated. Every man occupies his place, has a distinct aim, and aims at that which is worth the labor he bestows upon it. Public discussions and a free press afford an uninterrupted stream of information concerning the greatest human and national interests. The bloodless, but ardent and vehement, struggles of the tribune divide, excite, irritate, or enliven every day, and carry us onward from fear to hope, from triumph to defeat.
In order to beguile the attention of the public from these powerful attractions, literature must present something else besides distractions which it no longer needs; and must afford a means of passing the time which shall not impose any extra burden. Literature must either attract or instruct—it must raise man from himself and from all around him, or it must powerfully urge him to reflection and meditation. The rivalries of poets are no longer any thing to him; academic disputes lie out of his world. He has no disposition to engage in the controversy which would determine,
"Des deux Poinsinet lequel fait le mieux les vers;"
nor to subsist for a fortnight on that which is worth no more than one of Chamfort's epigrams, one of Panard'a songs, or one of Dorat's heroics.
Accordingly, for the last twelve or fifteen years, that is to say, since the time when France first began to breathe quietly again after the horrors of anarchy and the confusions of conquest, while we see all that small, affected literature which had its summer of Saint Martin under the empire, fall into insignificance and disrepute, at the same time that we see genteel garbs, court manners, and beautiful monarchical principles abandoned, we also see springing up on all sides a taste for whatever is solid and true. Erudition is being restored; there is a more real appreciation of the ancients now than there ever was in any former time; the knowledge of foreign languages is being extended every day; voyages are being multiplied; scientific and literary correspondence is being extended on all sides; central institutions for intellectual pursuits are established in our departments, and are beginning to undertake laborious inquiries respecting our national antiquities. The Normal School glittered only for a season, but it has left permanent memorials of its existence; it has founded, for example, a philosophical school, which now occupies a foremost position in Europe, which does not swear by the words of any master, which does not despise the labors of any of its predecessors, which does not blink any of the great problems of the world and of humanity; while it neither arrogantly attempts to decide them by a few phrases, nor infatuatedly dismisses them with disdain. Side by side with this philosophical school, a historical school has arisen, in which a union is often effected between that vast erudition which allows no details to escape it, and that powerful imagination, we would willingly say, that half-creative imagination, which knows how to revive times and men that have passed away, and presents them before us glowing with the colors of life and of truth The admirable romances of the most original and fertile genius of our period, so riveting and instructive, filled at once with reality and poetic invention, with the idiosyncrasy of the writer and the erudition of the schools, with ability and gracefulness—these romances all testify, by their immense popularity, to the not less popularity of that mental disposition which they inspire. For, in fact, the delight felt by the upper classes, and the admiration expressed for them by those of high culture is but a small part of their success; they penetrate into counting-houses, they descend into shops, answering a universal and imperious necessity, and affording it an aliment which entertains without completely satisfying it.
Can we seriously believe that, in this general forward movement, the theatre will remain stationary? Can it be that the public will bring to the drama other ideas, other tastes, other dispositions than those which it carries into all other places and all other things?
The play must, in these times, address itself to the public; it must interest and excite them; no longer is it designed to relieve the monotony of a couple of hours for a select number of languid, lounging, fashionable gentlemen, or to supply materials for conversation to four or five recognized cliques and their dozens of humbler imitators who may frequent the coffee-houses. And this change must inevitably influence, sooner or later, the general tone of all dramatic writings. Those immortal beauties— beauties for all times and all places—with which our theatre abounds, have not, thank Heaven! lost their power over our minds; but where, henceforth, will an audience be found to relish the precious metaphysical gallantry, the comic or tragic balderdash, the philosophical and sentimental declamation which so often disfigure it?