Racine et Shakespeare.
The book itself[[241]] is a very curious one. Originally making its bow as a couple of review articles, it received all sorts of accretions, internal and appended, and, in its latest form especially, is something of a potpourri. The title so far applies to the whole that the author is generally supporting the methods of Shakespeare against the methods of Racine: but a very small portion of the book is directly occupied with either. And an unwary reader, expecting to find a straightforward and consistent Romantic propaganda, may be almost hopelessly puzzled, not merely by Beyle’s zigzag digressions striking in all directions like forked lightning, but by such things as his constant and sustained polemic against Molière, who has generally been the one writer of the grand siècle (or with Corneille one of the two writers) taken under Romantic protection. In fact no book can better illustrate the confusion and yeastiness of thought in that early Romantic period, and the unconquerable, even when perverse, idiosyncrasy and individuality of Beyle himself. Much of the piece is an attack upon verse-tragedy as verse, for here, as elsewhere, this partisan of the greatest of all poets distinctly frowns on poetry as such. He bases himself on Scott almost as much as on Shakespeare, yet he is terribly disturbed by Sir Walter’s politics, and recurs again and again, more in sorrow than in anger, but with singular lack of humour,[[242]] to the story of the glass that George IV. drank out of, and that Scott first pocketed and then sat upon. Politics, indeed, run very high throughout, and one is never quite sure that Beyle’s dislike of Racine and Molière is not mainly (he would himself admit it as partly) based on dislike of an absolute monarchy and a courtly state of society. Here he divagates into a long controversy with the unfortunate perruque Auger: elsewhere into an almost totally irrelevant excursus on Lord Byron, Italy, and the wickedness of the English aristocracy. Yet he cannot help being critically valuable almost everywhere, and he generally “says true things,” though he constantly “calls them by wrong names.” How forcible and original is the definition of Scott’s[[243]] form of novel as “a romantic tragedy [or, we may add, ‘a romantic comedy’], with long inserted descriptions.” His battle[[244]] early in the piece with a “Classic” on the dramatic illusion parfaite and illusion imparfaite, is conducted in a masterly and victorious manner, though some of us would like to challenge the victor to another duel, on the point whether theatrical illusion is not always, and of necessity, even less than “imperfect,” and whether to obtain perfect “illusion” you must not read and read only.[[245]] Excellently acute too, for his time, though to ours it may seem a truism, is his attribution of most critical errors to l’habitude choquée:[[246]] and though there is both exaggeration and undue restriction in saying that “Romanticism is the art of giving people themselves pleasure, Classicism that of giving them what pleased their grandfathers,”[[247]] we know what he means. He is very sound on taste and fashion; and his severity on Voltaire is refreshing, because it cannot be attributed, as it is the fashion to attribute severities on that patriarch, to the odium theologicum. The whole, even in its singularities and shortcomings, is an invaluable testimony to the set of the current at the time:[[248]] but its words are not lightly to be taken as other than “words to the wise,” and they are not invariably the words of the wise.
His attitude here
Beyle’s attitude in this tract has been commented on in a fashion very illuminative (if you apply the proper checks in each case) by two persons of unsurpassed competence, but not of quite unsurpassed disinterestedness, Mérimée and Sainte-Beuve. The former[[249]] says plumply, “Pour lui la poésie était lettre close,” and quotes the famous boutade in De l’Amour, that “Verse was invented as an aid to memory.” His objection, says his disciple, to Racine (who “met with his sovereign displeasure”) was that he had no character or local colour: his reasons of preference for Shakespeare, that poet’s knowledge of the human heart, the life and individuality of his characters, his command of the nicest shades of passion and sentiment. Sainte-Beuve, on his side,[[250]] affects rather to pooh-pooh the whole matter, as if it were a battle of kites and crows, where the blood (if any) has been long absorbed, the torn feathers blown away, and the dust settled to quietness. Beyle was a fairly early, but excited and not quite judicious partaker in it. He was unjust to La Harpe (Sainte-Beuve defending La Harpe is rather good!), too much on the side of the Edinburgh Review (this is better,[[251]] the “Blue and Yellow” as a Romantic organ!). One remembers, of course, at once that both these great men of letters were, if not exactly deserters and traitors in regard to Romanticism, at any rate Romantics whose first love had grown pretty cold. Yet we must not forget to notice that Sainte-Beuve practically confirms Mérimée on Beyle’s “exclusion of poetry” in judging even Shakespeare.
and elsewhere.
Nor do we need these great accuser-compurgators. The singular self-revelations which have been communicated so lavishly of late years, tell us, sometimes on every page, sometimes at longer, but never at very long, intervals, of Beyle’s abiding interest in literature, and of its curious character, Most part of the letters[[252]] which he, as little more than a boy,[boy,] wrote to his younger sister, Pauline, is occupied with literary and educational advice, nearly as surprising in its meticulous and affectionate pedagogism as the writer’s almost contemporary Journal is in very different ways. In both, and elsewhere, we find the ever-growing passion for Shakespeare, from the dramatic and psychological side, the ever-growing distaste for Racine, the admiration of Corneille, and the contempt of Voltaire—the latter an excellent subject for separate and careful study, inasmuch as we have in it Beyle’s Romanticism engaging and overcoming his anti-religiosity. Among the most curious documents noted here—where I think I have noted some that are curious—is the letter to Pauline of May 12, 1807, from Berlin, where Beyle has just discovered Lenore “across the veil which covers the genius of the German tongue from” him, and thinks it very touching.
Indeed Beyle in point of criticism is polypidax: though the streams are, as it were, underground for the most part, they gush out in the most apparently unlikely places. I have dozens of noted passages, for instance, in that singular and most readable book the Mémoires d’un Touriste,[[253]] certainly not a probable title-source of our matter, and some even in the Promenades dans Rome. He resembled Hazlitt in the way in which his criticism was liable to be distorted and poisoned by extra-literary prejudice, more particularly of the anti-clerical kind. I never knew a man so tormented with the idea of something in which he did not—or said he did not—believe, as Beyle is with the idea of Hell. It sometimes makes him very nearly silly, and constantly makes him lose occasions of combined magnanimity and pure literary judgment, as wherever he speaks of Joseph de Maistre.[[254]] But, as in Hazlitt’s case also, you seldom or never find a literary judgment of Beyle’s, free from prejudice, which is not sound.