Strength or charm.
But to write analytically of such stories is to write with compass and rule, dully, awkwardly, technically, badly. It is impossible to express the excellence of a bridge except by showing how perfectly its curves represent the principles of its design, and to talk like an architect of the method of its building. And that is so very inadequate. It is easy to write of warmth, of delicacy, of sweetness; there is nothing harder in the world than to write of the icy strength that is shown not in action but in construction. And although there is a real charm about the shy, active, intellectual man who made them, a charm that is shown in his love-letters, yet there is no charm at all about Mérimée's stories. The difference between them and such tales as Nathaniel Hawthorne's is that between the little Grecian lady in baked clay, who stands upon my mantelpiece, still removing with what grace of curved body and neck and delicate arm the thorn that pricked her tiny foot some thousand years ago, and the copy of an Egyptian god, standing upright, one straight leg advanced, his jackal head set square upon his shoulders, his arms stiff at his sides, his legs like pillars, so strong in the restraint of every line that to look at him is a bracing of the muscles. There is no charm in him, no grace, no delicacy, and he needs neither delicacy, grace, nor charm. Erect in his own economy of strength he has an implacable, strenuous power that any added tenderness would weaken and perhaps destroy.
FLAUBERT
FLAUBERT
'I am the last of the fathers of the church,' said Flaubert, and on this text his niece remarks that 'with his long chestnut coat, and little black silk skull-cap, he had something the air of one of the Port-Royal solitaries.' The metaphor is accurately chosen. Flaubert lived in an atmosphere of monastic devotion to his art, and the solitaries of Port-Royal were not more constant than he to their intellectual preoccupations. A man of excessive openness to sensation, he fled it and was fascinated by it. He would take ever so little of the world and torture himself with its examination because it hurt him to look at it. Life, and especially that life whose sensitiveness was so slight as, in comparison with his own, to have no existence, brought him continual pain. 'La bêtise entre mes pores.' Stupidity touching him anywhere made him shrink like a snail touched with a feather. He had recoquillements, shrinkings up, when with his dearest friends, and it was pain to him to be recalled to ordinary existence. He escaped from modernity in dreams of the Orient, but was continually drawn back by memory of the unhappiness that was waiting for him, to the contemplation of those ordinary people whose slightest act, as he imagined it, struck such a grating discord with himself. An exuberant life like Gautier's was impossible to such a man. He could not be so gregarious a recluse as Balzac. He had to fashion a peculiar retreat, a room with two windows, from one of which he could see the stars, and from the other watch and listen to the people whom he hated and found so efficient as the instruments of his self torture. He found the seclusion he desired in a most absolute devotion to the art of literature, which was in his hands the art of making beauty out of pain. Pain, self-inflicted, was at the starting-point of all his works, and in most of them went with him step by step throughout.
