A History of French Literature

CHAPTER III

POETRY OF THE ROMANTIC SCHOOL

I

The eighteenth century did homage to the reason; it sought for general truths, scientific, social, political; its art was in the main an inheritance, diminished with lapse of time, from the classical art of the preceding century. With Rousseau came an outburst of the personal element in literature, an overflow of sensibility, an enfranchisement of the passions, and of imagination as connected with the passions; his eloquence has in it the lyrical note. The romantic movement was an assertion of freedom for the imagination, and an assertion of the rights of individuality. Love, wonder, hope, measureless desire, strange fears, infinite sadness, the sentiment of nature, aspiration towards God, were born anew. Imagination, claiming authority, refused to submit to the rules of classic art. Why should the several literary species be impounded each in its separate paddock? Let them mingle at the pleasure of the artist's genius; let the epic and the drama catch what they can of the lyric cry; let tragedy and comedy meet and mix. Why remain in servitude to the models of Greece and Rome? Let all epochs and every clime contribute to the enrichment of art. The primitive age was above all others the age of poetry. The great Christian centuries were the centuries of miracle and marvel, of spiritual exaltation and transcendent passion. Honour, therefore, to our mediæval forefathers! It is the part of reason to trust the imagination in the imaginative sphere. Through what is most personal and intimate we reach the truths of the universal heart of man. An image may at the same time be a symbol; behind a historical tableau may lie a philosophical idea.

At first the romantic movement was Christian and monarchical. Its assertion of freedom, its claims on behalf of the ego, its licence of the imagination, were in reality revolutionary. The intellect is more aristocratic than the passions. The great spectacle of modern democracy deploying its forces is more moving than any pallid ideals of the past; it has the grandeur and breadth of the large phenomena of nature; it is wide as a sunrise; its advance is as the onset of the sea, and has like rumours of victory and defeat. The romantic movement, with no infidelity to its central principle, became modern and democratic.

Foreign life and literatures lent their aid to the romantic movement in France—the passion and mystery of the East; the struggle for freedom in Greece; the old ballads of Spain; the mists, the solitudes, the young heroes, the pallid female forms of Ossian; the feudal splendours of Scott; the melancholy Harold; the mysterious Manfred; Goethe's champion of freedom, his victim of sensibility, his seeker for the fountains of living knowledge; Schiller's revolters against social law, and his adventurers of the court and camp.

With the renewal of imagination and sentiment came a renewal of language and of metre. The poetical diction of the eighteenth century had grown colourless and abstract; general terms had been preferred to particular; simple, direct, and vivid words had been replaced by periphrases—the cock was "the domestic bird that announces the day." The romantic poets sought for words—whether noble or vulgar—that were coloured, concrete, picturesque. The tendency culminated with Gautier, to whom words were valuable, like gems, for their gleam, their iridescence, and their hardness. Lost treasures of the language were recovered; at a later date new verbal inventions were made. By degrees, also, grammatical structure lost some of its rigidity; sentences and periods grew rather than were built; phrases were alive, and learnt, if there were a need, to leap and bound. Verse was moulded by the feeling that inspired it; the melodies were like those of an Eolian harp, long-drawn or retracted as the wind swept or touched the strings. Symmetry was slighted; harmony was valued for its own sake and for its spiritual significance. Rich rhymes satisfied or surprised the ear, and the poet sometimes suffered through his curiosity as a virtuoso. By internal licences—the mobile cesura, new variations and combinations—the power of the alexandrine was marvellously enlarged; it lost its monotony and became capable of every achievement; its external restraints were lightened; verse glided into verse as wave overtaking wave. The accomplishment of these changes was a gradual process, of which Hugo and Sainte-Beuve were the chief initiators. Gautier and, in his elder years, Hugo contributed to the later evolution of romantic verse. The influence on poetical form of Lamartine, Vigny, Musset, was of minor importance.

The year 1822 is memorable; it saw the appearance of Vigny's Poèmes, the Odes of Hugo, which announced a new power in literature, though the direction of that power was not yet defined, and almost to the same moment belongs the indictment of classical literature by Henri Beyle ("Stendhal") in his study entitled Racine et Shakespeare. Around Charles Nodier, in the library of the Arsenal, gathered the young revolters—among them Vigny, Sainte-Beuve, Émile Deschamps, afterwards the translator of Romeo and Juliet and Macbeth, his brother Antony, afterwards the translator of the Divine Comedy. The first Cénacle was formed; in the Muse Française and in the Globe the principles of the new literary school were expounded and illustrated. Victor Hugo looked on with friendly intentions, but still held aloof.

JEAN-PIERRE DE BÉRANGER (1780-1857) was not one of this company of poets. A child of Paris, of humble parentage, he discovered, after various experiments, that his part was not that of a singer of large ambitions. In 1815 his first collection of Chansons appeared; the fourth appeared in 1833. Standing between the bourgeoisie and the people, he mediated between the popular and the middle-class sentiment. His songs flew like town sparrows from garret to garden; impudent or discreet, they nested everywhere. They seemed to be the embodied wisdom of good sense, good temper, easy morals, love without its ardours, poverty without its pains, patriotism without its fatigues, a religion on familiar terms with the Dieu des bonnes gens. In his elder years a Béranger legend had evolved itself; he was the sage of democracy, the Socrates of the people, the patriarch to whom pilgrims travelled to receive the oracles of liberal and benevolent philosophy. Notwithstanding his faults in the pseudo-classic taste, Béranger was skilled in the art of popular song; he knew the virtue of concision; he knew how to evolve swiftly his little lyric drama; he knew how to wing his verses with a volant refrain; he could catch the sentiment of the moment and of the multitude; he could be gay with touches of tenderness, and smile through a tear reminiscent of departed youth and pleasure and Lisette. For the good bourgeois he was a liberal in politics and religion; for the people he was a democrat who hated the Restoration, loved equality more than liberty, and glorified the legendary Napoleon, representative of democratic absolutism. In the history of politics the songs of Béranger count for much; in the history of literature the poet has a little niche of his own, with which one may be content who, if he had not in elder years supposed himself the champion of a literary revolution, might be called modest.

II

Among the members of the Cénacle was to be seen a poet already famous, their elder by several years, who might have been the master of a school had he not preferred to dwell apart; one who, born for poetry, chose to look on verse as no more than an accident of his existence. In the year 1820 had appeared a slender volume entitled Méditations Poétiques. The soul, long departed, returned in this volume to French poetry. Its publication was an event hardly less important than that of the Génie du Christianisme. The well-springs of pure inspiration once more flowed. The critics, indeed, were not all enthusiastic; the public, with a surer instinct, recognised in Lamartine the singer they had for many years desired, and despaired to find.

ALPHONSE DE LAMARTINE, born at Mâcon in 1790, of royalist parents, had passed his childhood among the tranquil fields and little hills around his homestead at Milly. From his mother he learned to love the Bible, Tasso, Bernardin, and a christianised version of the Savoyard Vicar's faith; at a later time he read Chateaubriand, Rousseau, Milton, Byron, and was enchanted by the wandering gleams and glooms of Ossian. From the melancholy of youth he was roused by Italian travel, and by that Italian love romance of Graziella, the circumstances of which he has dignified for the uses of idealised autobiography. A deeper passion of love and grief followed; Madame Charles, the "Julie" of Lamartine's Raphaël, the "Elvire" of his Méditations, died. Lamartine had versified already in a manner which has affinities with that of those eighteenth-century poets and elegiac singers of the Empire whom he was to banish from public regard. Love and grief evoked finer and purer strains; his deepest feelings flowed into verse with perfect sincerity and perfect spontaneity. Without an effort of the will he had become the most illustrious poet of France.

Lamartine had held and had resigned a soldier's post in the body-guard of Louis XVIII. He now accepted the position of attaché to the embassy at Naples; published in 1823 his Nouvelles Méditations, and two years later Le Dernier Chant du Pèlerinage d'Harold (Byron's Childe Harold); after which followed a long silence. Secretary in 1824 to the legation at Florence, he abandoned after a time the diplomatic career, and on the eve of the Revolution of July (1830) appeared again as a poet in his Harmonies Poétiques et Religieuses; travelled in the East in company with his wife, and recorded his impressions in the Voyage en Orient; entered into political life, at first a solitary in politics as he had been in literature, but by degrees finding himself drawn more and more towards democratic ideas. "Where will you sit?" he was asked on his presentation in the Chamber. His smiling reply, "On the ceiling," was symbolical of the fact; but from "the ceiling" his exalted oratory, generous in temper, sometimes wise and well informed, descended with influence. Jocelyn (1836), La Chute d'un Ange (1838), the Recueillements Poétiques (1839), closed the series of his poetical works, though he did not wholly cease from song.

In 1847 Lamartine's idealising Histoire des Girondins, brilliant in its romantic portraiture, had the importance of a political event. The Revolution of February placed him for a little time at the head of affairs; as he had been the soul of French poetry, so for a brief hour he was the soul of the political life of France. With the victory of imperialism Lamartine retired into the shade. He was more than sixty years of age; he had lost his fortune and was burdened with debt. His elder years were occupied with incessant improvisations for the booksellers—histories, biographies, tales, criticism, autobiographic confidences flowed from his pen. It was a gallant struggle and a sad one. Through the delicate generosity of Napoleon III. he was at length relieved without humiliating concessions. In 1869 Lamartine died in his eightieth year.

He was a noble dreamer in practical affairs, and just ideas formed a portion of his dreams. Nature had made him an irreclaimable optimist; all that is base and ugly in life passed out of view as he soared above earth in his luminous ether. Sadness and doubt indeed he knew, but his sadness had a charm of its own, and there were consolations in maternal nature, in love, in religious faith and adoration. His power of vision was not intense or keen; his descriptions are commonly vague or pale; but no one could mirror more faithfully a state of feeling divested of all material circumstance. The pure and ample harmonies of his verse do not attack the ear, but they penetrate to the soul. All the great lyric themes—God, nature, death, glory, melancholy, solitude, regret, desire, hope, love—he interpreted on his instrument with a musician's inspiration. Unhappily he lacked the steadfast force of will, the inexhaustible patience, which go to make a complete artist; he improvised admirably; he refused to labour as a master of technique; hence his diffuseness, his negligences; hence the decline of his powers after the first spontaneous inspiration was exhausted.

Lamartine may have equalled but he never surpassed the best poems of his earliest volume. But the elegiac singer aspired to be a philosophic poet, and, infusing his ideas into sentiment and narrative, became the author of Jocelyn and La Chute d'un Ange. Recalling and idealising an episode in the life of his friend the Abbé Dumont, he tells how Jocelyn, a child of humble parents—not yet a priest—takes shelter among the mountains from the Revolutionary terror; how a proscribed youth, Laurence, becomes his companion; how Laurence is found to be a girl; how friendship passes into love; how, in order that he may receive the condemned bishop's last confession, Jocelyn submits to become a priest; how the lovers part; how Laurence wanders into piteous ways of passion; how Jocelyn attends her in her dying hours, and lays her body among the hills and streams of their early love. It is Jocelyn who chronicles events and feelings in his journal of joy and of sorrow. Lamartine acknowledges that he had before him as a model the idyl dear to him in childhood—Bernardin's Paul et Virginie.

The poem is complete in itself, but it was designed as a fragment of that vast modern epopee, with humanity for the hero, of which La Chute d'un Ange was another fragment. The later poem, vast in dimensions, fantastic in subject, negligent in style, is a work of Lamartine's poetic decline. We are among the mountains of Lebanon, where dwell the descendants of Cain. The angel, enamoured of the maiden Daïdha, becomes human. Through gigantic and incoherent inventions looms the idea of humanity which degrades itself by subjugation to the senses, as in Jocelyn we had seen the type of humanity which ascends by virtue of aspirations of the soul. It was a poor jest to say that the title of his poem La Chute d'un Ange described its author. Lamartine had failed; he could not handle so vast a subject with plastic power; but in earlier years he had accomplished enough to justify us in disregarding a late failure—he had brought back the soul to poetry.

III

Among the romantic poets who made themselves known between 1820 and 1830, ALFRED DE VIGNY is distinguished by the special character of his genius, and by the fact that nothing in his poetry is derived from his contemporaries. Lamartine, Hugo, and, at a later date, Musset, found models or suggestions in his writings. He, though for a time closely connected with the romantic school, really stands apart and alone. Born in 1797, he followed the profession of his father, that of arms, and knew the hopes, the illusions, and the disappointments of military service at the time of the fall of the Empire and the Bourbon restoration. He read eagerly in Greek literature, in the Old Testament, and among eighteenth-century philosophers. As early as 1815 he wrote his admirable poem La Dryade, in which, before André Chénier's verse had appeared, Chénier's fresh and delicate feeling for antiquity was anticipated. In 1822 his first volume, Poèmes, was published, including the Héléna, afterwards suppressed, and groups of pieces classified as Antiques, Judaïques, and Modernes. Already his Moïse, majestic in its sobriety, was written, though it waited four years for publication in the volume of Poèmes Antiques et Modernes (1826). Moses climbing the slopes of Nebo personifies the solitude and the heavy burden of genius; his one aspiration now is for the sleep of death; and it is the lesser leader Joshua who will conduct the people into the promised land. The same volume included Eloa, a romance of love which abandons joy through an impulse of divine pity: the radiant spirit Eloa, born from a tear of Christ, resigns the happiness of heaven to bring consolation to the great lost angel suffering under the malediction of God. Other pieces were inspired by Spain, with its southern violence of passion, and by the pass of Roncesvalles, with its chivalric associations.

The novel of Cinq-Mars, which had a great success, is a free treatment of history; but Vigny's best work is rather the embodiment of ideas than the rendering of historical matter. His Stello in its conception has something of kinship with Moïse; in three prose tales relating the sufferings of Chatterton, Chénier, and Gilbert, it illustrates the sorrows of the possessors of genius. Vigny's military experience suggested another group of tales, the Servitude et Grandeur Militaires; the soldier in accepting servitude finds his consolation in the duty at all costs of strenuous obedience.

In 1827 Vigny quitted the army, and next year took place his marriage—one not unhappy, but of imperfect sympathy—to an English lady, Lydia Bunbury. His interest in English literature was shown by translations of Othello and the Merchant of Venice. The former was acted with the applause of the young romanticists, who worshipped Shakespeare ardently if not wisely, and who bore the shock of hearing the unclassical word mouchoir valiantly pronounced on the French stage. The triumph of his drama of Chatterton (1835) was overwhelming, though its glory to-day seems in excess of its deserts. Ten years later Vigny was admitted to the Academy. But with the representation of Chatterton, and at the moment of his highest fame, he suddenly ceased from creative activity. Never was his mind more energetic, never was his power as an artist so mature; but, except a few wonderful poems contributed to the Revue des Deux Mondes, and posthumously collected, nothing was given by him to the world from 1835 to 1863, the year of his death.

He had always been a secluded spirit; external companionship left him inwardly solitary; secret—so Sainte-Beuve puts it—in his "tower of ivory"; touching some mountain-summit for a moment—so Dumas describes him—if he folded his wings, as a concession to humanity. A great disillusion of passion had befallen him; but, apart from this, he must have retreated into his own sphere of ideas and of images, which seemed to him to be almost wronged by an attempt at literary expression. He looked upon the world with a disenchanted eye; he despaired of the possibilities of life for himself and for all men; without declamation or display, he resigned himself to a silent and stoical acceptance of the lot of man; but out of this calm despair arose a passionate pity for his fellows, a pity even for things evil, such as his Eloa felt for the lost angel. La Colère de Samson gives majestic utterance to his despair of human love; his Mont des Oliviers, where Jesus seeks God in vain, and where Judas lurks near, expresses his religious despair. Nature, the benevolent mother, says Vigny, is no mother, but a tomb. Yet he would not clamour against the heavens or the earth; he would meet death silently when it comes, like the dying wolf of his poem (La Mort du Loup), suffering but voiceless. Wealth and versatility of imagination were not Vigny's gifts. His dominant ideas were few, but he lived in them; for them he found apt imagery or symbol; and in verse which has the dignity of reserve and of passion controlled to sobriety, he let them as it were involuntarily escape from the seclusion of his soul. He is the thinker among the poets of his time, and when splendours of colour and opulence of sound have passed away, the idea remains. In fragments from his papers, published in 1867, with the title Journal d'un Poète, the inner history of Vigny's spirit can be traced.

IV

To present VICTOR HUGO in a few pages is to carve a colossus on a cherry-stone. His work dominates half a century. In the years of exile he began a new and greater career. During the closing ten years his powers had waned, but still they were extraordinary. Even with death he did not retire; posthumous publications astonished and perhaps fatigued the world.

Victor-Marie Hugo was born at Besançon on February 26, 1802, son of a distinguished military officer—

"Mon père vieux soldat, ma mère Vendéenne."

Mother and children followed Commandant Hugo to Italy in 1807; in Spain they halted at Ernani and at Torquemada—names remembered by the poet; at Madrid a Spanish Quasimodo, their school servant, alarmed the brothers Eugène and Victor. A schoolboy in Paris, Victor Hugo rhymed his chivalric epic, his tragedy, his melodrama—"les bétises que je faisais avant ma naissance." In 1816 he wrote in his manuscript book the words, "I wish to be Chateaubriand or nothing." At fifteen he was the laureate of the Jeux Floraux, the "enfant sublime" of Chateaubriand's or of Soumet's praise.

Founder, with his brothers, of the Conservateur Littéraire, he entered into the society of those young aspirants who hoped to renew the literature of France. In 1822 he published his Odes et Poésies Diverses, and, obtaining a pension from Louis XVIII., he married his early playfellow Adèle Foucher. Romances, lyrics, dramas followed in swift succession. Hugo, by virtue of his genius, his domineering temper, his incessant activity, became the acknowledged leader of the romantic school. In 1841 he was a member of the Academy; four years later he was created a peer. Elected deputy of Paris in 1848, the year of revolution, he sat on the Right in the Constituant, on the Left in the Legislative Assembly, tending more and more towards socialistic democracy. The Empire drove him into exile—exile first at Brussels, then in Jersey, finally in Guernsey, where Hugo, in his own imagination, was the martyred but unsubdued demi-god on his sea-beaten rock. In 1870, on the fall of the Empire, he returned to Paris, witnessed the siege, was elected to the National Assembly, urged a continuance of the war, spoke in favour of recognising Garibaldi's election, and being tumultuously interrupted by the Right, sent in his resignation. Occupied at Brussels in the interests of his orphaned grandchildren, he was requested to leave, on the ground of his zeal on behalf of the fallen Communists; he returned to Paris, and pleaded in the Rappel for amnesty. In 1875 he was elected a senator. His eightieth birthday was celebrated with enthusiasm. Three years later, on May 23, 1885, Victor Hugo died. His funeral pomps were such that one might suppose the genius of France itself was about to be received at the Panthéon.

In Victor Hugo an enormous imagination and a vast force of will operated amid inferior faculties. His character was less eminent than his genius. If it is vanity to take a magnified Brocken-shadow for one's self and to admire its superb gestures upon the mist, never was vanity more complete or more completely satisfied than his. He was to himself the hero of a Hugo legend, and did not perceive when the sublime became the ridiculous. Generous to those beneath him, charitable to universal humanity, he was capable of passionate vindictiveness against individuals who had wounded his self-esteem; and, since whatever opposed him was necessarily an embodiment of the power of evil, the contest rose into one of Ormuzd against Ahriman. His intellect, the lesser faculty, was absorbed by his imagination. Vacuous generalities, clothed in magnificent rhetoric, could pass with him for ideas; but his visions are sometimes thoughts in images. The voice of his passions was leonine, but his moral sensibility wanted delicacy. His laughter was rather boisterous than fine. He is a poet who seldom achieved a faultless rendering of the subtle psychology of lovers' hearts; there was in him a vein of robust sensuality. Children were dear to him, and he knew their pretty ways; a cynical critic might allege that he exploited overmuch the tender domesticities. His eye seized every form, vast or minute, defined or vague; his feeling for colour was rather strong than delicate; his vision was obsessed by the antithesis of light and shade; his ear was awake to every utterance of wind or wave; phantoms of sound attacked his imagination; he lent the vibrations of his nerves, his own sentiments, to material objects; he took and gave back the soul of things. Words for him were living powers; language was a moving mass of significant myths, from which he chose and which he aggrandised; sensations created images and words, and images and words created ideas. He was a master of all harmonies of verse; now a solitary breather through pipe or flute; more often the conductor of an orchestra.

To say that Hugo was the greatest lyric poet of France is to say too little; the claim that he was the greatest lyric poet of all literature might be urged. The power and magnitude of his song result from the fact that in it what is personal and what is impersonal are fused in one; his soul echoed orchestrally the orchestrations of nature and of humanity—

"Son âme aux mille voix, que le Dieu qu'il adore
Mit au centre de tout comme un écho sonore."

And thus if his poetry is not great by virtue of his own ideas, it becomes great as a reverberation of the sensations, the passions, and the thoughts of the world. He did not soar tranquilly aloft and alone; he was always a combatant in the world and wave of men, or borne joyously upon the flood. The evolution of his genius was a long process. The Odes of 1822 and 1824, the Odes et Ballades of 1826, Catholic and royalist in their feeling, show in their form a struggling originality oppressed by the literary methods of his predecessors—J.-B. Rousseau, Lebrun, Casimir Delavigne. This originality asserts itself chiefly in the Ballades. His early prose romances, Han d'Islande (1823) and Bug-Jargal (1826)—the one a tale of the seventeenth-century man-beast of Norway, the other a tale of the generous St. Domingo slave—are challenges of youthful and extravagant romanticism. Le Dernier Jour d'un Condamné (1829) is a prose study in the pathology of passion. The same year which saw the publication of the last of these is also the year of Les Orientales. These poems are also studies—amazing studies in colour, in form, in all the secrets of poetic art. The East was popular—Hugo was ever passionate for popularity—and Spain, which he had seen, is half-Oriental. But of what concern is the East? he had seen a sunset last summer, and the fancy took him; the East becomes an occasion for marvellous combinations of harmony and lustrous tinctures; art for its own sake is precious.

From 1827, when Cromwell appeared, to 1843, when the epic in drama Les Burgraves failed, Hugo was a writer for the stage, diverting tragedy from its true direction towards lyrical melodrama.[32 - See section VII (#x11_x_11_i73), this chapter.] In the operatic libretto La Esmeralda (1836) his lyrical virtuosity was free to display itself in an appropriate dramatic form. The libretto was founded on his own romance Notre-Dame de Paris (1831), an evocation, more imaginative than historical, of the old city of the fifteenth century, its tragic passions, its strangeness, its horrors, and its beauty; it is a marvellous series of fantasies in black and white; things live in it more truly than persons; the cathedral, by its tyrannous power and intenser life, seems to overshadow the other actors. The tale is a juxtaposition of violent contrasts, an antithesis of darkness and light. Through Quasimodo afflicted humanity appeals for pity.

In the volume of verse which followed Les Orientales after an interval of two years, Les Feuilles d'Automne (1831), Hugo is a master of his instrument, and does not need to display his miracles of skill; he is freer from faults than in the poetry of later years, but not therefore more to be admired. His noblest triumphs were almost inevitably accompanied by the excesses of his audacity. Here the lyrism is that of memory and of the heart—intimate, tender, grave, with a feeling for the hearth and home, a sensibility to the tranquillising influences of nature, a charity for human-kind, a faith in God, a hope of immortality. Now and again, as in the epilogue, the spirit of public indignation breaks forth—

"Et j'ajoute à ma lyre une corde d'airain."

The spirit of the Chants du Créspuscule (1835) is one of doubt, trouble, almost of gloom. Hugo's faith in the bourgeois monarchy is already waning; he is a satirist of the present; he sees two things that are majestic—the figure of Napoleon in the past, the popular flood-tide in the future which rises to threaten the thrones of kings. But this tide is discerned, as it were, through a dimness of weltering mist. Les Voix Intérieures (1837) resumes the tendencies of the two preceding volumes; the dead Charles X. is reverently saluted; the legendary Napoleon is magnified; the faith in the people grows clearer; the inner whispers of the soul are caught with heedful ear; the voice of the sea now enters into Hugo's poetry; Nature, in the symbolic La Vache, is the mother and the exuberant nurse of all living things. In Les Rayons et les Ombres (1840), Nature is not only the nurse, but the instructress and inspirer of the soul, mingling spirit with spirit. Lamartine's Le Lac and Musset's Souvenir find a companion, not more pure, but of fuller harmonies, in the Tristesse d'Olympio; reminiscences of childhood are magically preserved in the poem of the Feuillantines.

From 1840 to 1853 Hugo as a lyrical poet was silent. Like Lamartine, he had concerned himself with politics. A private grief oppressed his spirits. In 1843 his daughter Léopoldine and her husband of a few short months were drowned. In 1852 the poet who had done so much to magnify the first Napoleon in the popular imagination was the exile who launched his prose invective Napoléon le Petit. A year later appeared Les Châtiments, in which satire, with some loss of critical discernment, is infused with a passionate lyrical quality, unsurpassed in literature, and is touched at times with epic grandeur. The Empire, if it severed Hugo from the soil of France, restored him to himself with all his superb power and all his violences and errors of genius.

The volumes of Les Contemplations (1856) mark the culmination of Hugo's powers as a lyrical poet. The earlier pieces are of the past, from 1830 to 1843, and resemble the poems of the past. A group of poems, sacred to the memory of his daughter, follow, in which beauty and pathos are interpenetrated by a consoling faith in humanity, in nature, and in God. The concluding pieces are in a greater manner. The visionary Hugo lives and moves amid a drama of darkness and of light; gloom is smitten by splendour, splendour collapses into gloom; and darkness and light seem to have become vocal in song.

But a further development lay before him. The great lyric poet was to carry all his lyric passion into an epic presentation, in detached scenes, of the life of humanity. The first part of La Légende des Siècles was published in 1859 (later series, 1877, 1883). From the birth of Eve to the trumpet of judgment the vast cycle of ages and events unrolls before us; gracious episodes relieve the gloom; beauty and sublimity go hand in hand; in the shadow the great criminals are pursued by the great avengers. The spirit of Les Châtiments is conveyed into a view of universal history; if kings are tyrants and priests are knaves, the people is a noble epic hero. This poem is the epopee of democratic passions.

The same spirit of democratic idealism inspires Hugo's romance Les Misérables (1862). The subject now is modern; the book is rather the chaos of a prose epic than a novel; the hero is the high-souled outcast of society; everything presses into the pages; they are turn by turn historical, narrative, descriptive, philosophical (with such philosophy as Hugo has to offer), humanitarian, lyrical, dramatic, at times realistic; a vast invention, beautiful, incredible, sublime, absurd, absorbing in its interest, a nightmare in its tedium.

We have passed beyond the mid-century, but Hugo is not to be presented as a torso. In the tale Les Travailleurs de la Mer (1866) the choral voices of the sea cover the thinness and strain of the human voices; if the writer's genius is present in L'Homme qui Rit (1869), it often chooses to display its most preposterous attitudes; the better scenes of Quatre-vingt Treize (1874) beguile our judgment into the generous concessions necessary to secure an undisturbed delight. These are Hugo's later poems in prose. In verse he revived the feelings of youth with a difference, and performed happy caprices of style in the Chansons des Rues et des Bois (1865); sang the incidents and emotions of his country's sorrow and glory in L'Année Terrible (1872), and—strange contrast—the poetry of babyland in L'Art d'être Grandpère (1877). Volume still followed volume—Le Pape, La Pitié Suprême, Religions et Religion, L'Âne, Les Quatre Vents de l'Esprit, the drama Torquemada. The best pages in these volumes are perhaps equal to the best in any of their author's writings; the pages which force antithesis, pile up synonyms, develop commonplaces in endless variations, the pages which are hieratic, prophetic, apocalyptic, put a strain upon the loyalty of our admiration. The last legend of Hugo's imagination was the Hugo legend: if theism was his faith, autotheism was his superstition. Yet it is easy to restore our loyalty, and to rediscover the greatest lyric poet, the greatest master of poetic counterpoint that France has known.

V

ALFRED DE MUSSET has been reproached with having isolated himself from the general interests and affairs of his time. He did not isolate himself from youth or love, and the young of two generations were his advocates. Born in 1810, son of the biographer of Rousseau, he was a Parisian, inheriting the sentiment and the scepticism of the eighteenth century. Impressionable, excitable, greedy of sensations, he felt around him the void left by the departed glories of the Empire, the void left by the passing away of religious faiths. One thing was new and living—poetry. Chénier's remains had appeared; Vigny, Hugo, Lamartine had opened the avenues for the imagination; Byron was dead, but Harold and Manfred and Don Juan survived. Musset, born a poet, was ready for imaginative ventures; he had been introduced, while still a boy, to the Cénacle. Spain and Italy were the regions of romance; at nineteen he published his first collection of poems, Contes d'Espagne et d'Italie, and—an adolescent Chérubin-Don Juan of song—found himself famous.

He gave his adhesion to the romantic school, rather with the light effrontery of youth than with depth of conviction; he was impertinent, ironical, incredulous, blasphemous, despairing, as became an elegant Byron minor of the boulevards, aged nineteen. But some of the pieces were well composed; all had the "form and feature of blown youth"; the echoes of southern lands had the fidelity and strangeness of echoes tossed from Paris backwards; certain passages and lines had a classic grace; it might even be questioned whether the Ballade à la Lune was a challenge to the school of tradition, or a jest at the expense of his own associates.

A season of hesitation and of transition followed. Musset was not disposed to play the part of the small drummer-boy inciting the romantic battalion to the double-quick. He began to be aware of his own independence. He was romantic, but he had wit and a certain intellectual good-sense; he honoured Racine together with Hugo; he could not merge his individuality in a school. Yet, with an infirmity characteristic of him, Musset was discouraged. It was not in him to write great poetry of an impersonal kind; his Nuit Vénitienne had been hissed at the Odéon; and what had he to sing out of his own heart? He resolved to make the experiment. Three years after his first volume a second appeared, which announced by its title that, while still a dramatic poet, he had abandoned the stage; the Spectacle dans un Fauteuil declared that, though his glass was small, it was from his own glass that he would drink.

The glass contained the wine of love and youth mingled with a grosser potion. In the drama La Coupe et les Lèvres he exhibited libertine passion seeking alliance with innocence and purity, and incapable of attaining self-recovery; in Namouna, hastily written to fit the volume for publication, he presented the pursuit of ideal love as conducting its victim through all the lures of sensual desire; the comedy À quoi rêvent les jeunes Filles, with its charm of fantasy, tells of a father's device to prepare his daughters for the good prose of wedlock by the poetry of invented romance. Musset had emancipated himself from the Cénacle, and would neither appeal to the eye with an overcharge of local colour, nor seduce the ear with rich or curious rhymes. Next year (1833) in the Revue des Deux Mondes appeared Rolla, the poem which marks the culmination of Musset's early manner, and of Byron's influence on his genius; the prodigal, beggared of faith, debased by self-indulgence, is not quite a disbeliever in love; through passion he hastens forward in desperation to the refuge of death.

At the close of 1833 Musset was with George Sand in Italy. The hours of illusion were followed by months of despair. He knew suffering, not through the imagination, but in his own experience. After a time calm gradually returned, and the poet, great at length by virtue of the sincerity of genius, awoke. He is no longer frivolously despairing and elegantly corrupt. In Les Nuits—two of these (Mai, Octobre) inspired by the Italian joy and pain—he speaks simply and directly from the heart in accents of penetrating power. Solitude, his constant friend, the Muse, and love rising from the grave of love, shall be his consolers—

"Après avoir souffert, il faut souffrir encore;
Il faut aimer sans cesse, après avoir aimé."

Musset's powers had matured through suffering; the Lettre à Lamartine, the Espoir en Dieu, the Souvenir, the elegy À la Malibran, the later stanzas Après une Lecture (1842), are masterpieces of the true Musset—the Musset who will live.