XVIII.
THROUGH ART TO FAITH.
There are few books more difficult to estimate than those in which M. Huysman sets forth the story of a conversion generally supposed to bear no very distant resemblance to his own. It would be easy to find excellent reasons for a somewhat sweeping condemnation of his work, and others as excellent for a most cordial approval; and, indeed, we find critics more than usually at variance with one another in its regard. To be judged justly, these books must be judged slowly. The source of perplexity is to be found in the fact that the author, who has recently passed from negation to Catholicism, carries with him the language, the modes of thought, the taste and temper of the literary school of which he was, and, in so many of his sympathies, is still a pupil, a school which regards M. Zola as one of its leading lights. En Route, and its sequels, portray in the colours of realism, in the language of decadence, the conversion of a realist, nay, of a decadent, to mysticism and faith. "The voice indeed is the voice of Jacob, but the hands are the hands of Esau," and according as the critic centres his attention too exclusively on one or the other, such will his judgment be.
That his works have commanded attention, and awakened keen interest among members of the most varying and opposite schools of thought, is an undeniable fact which at all events proves them to be worth careful consideration.
The story of a soul's passage from darkness to light, of its wanderings, vacillations, doubts, and temptations, must necessarily exercise a strong fascination over all minds of a reflective cast: "The development of a soul!" says Browning, "little else is worth study. I always thought so; you, with many known and unknown to me, think so; others may one day think so." [1] It is from this attraction of soul to soul that the Pilgrim's Progress, together with many kindred works, derives its spell; and indeed it is to this that all that is best and greatest in art owes its power and immortal interest. Here, however, is one reason why The Cathedral [2] can never be so attractive as En Route, ministering as it does but little to that deepest and most insatiable curiosity concerning the soul and its sorrows. It portrays but little perceptible movement, little in the way of violent revulsion and conflict; the spiritual growth which it registers is mostly underground, a strengthening and spreading of the roots. It deals with a period of quiet healing and convalescence after a severe surgical operation; with the "illuminative" stage of conversion—for there is scarcely any doubt that the three volumes correspond to the "purgative," "illuminative," and "unitive" ways respectively.
Between pulling down and building up—both sensational processes, especially the former—there intervenes a sober time of planning and surveying, a quiet taking of information before entering on a new campaign of action. When the affections have been painfully and violently uprooted from earth, then first is the mind sufficiently free from the bias of passion and base attachments to be instructed and illuminated with profit in the things concerning its peace, and to be prepared for the replanting of the affections in the soil of Heaven. The arid desert, with its seemingly aimless wanderings, intervenes between the exodus from Egypt and the entrance into the Land of Promise.
Dealing with this stage of the process of conversion, The Cathedral is comparatively monotonous and barren of spiritual incident. What removes it still further from all chances of anything like popularity in this country is the extent to which it is occupied with matters of purely archæological and artistic interest, and more especially with the mystical symbolism of the middle ages as chronicled in every detail of the great Cathedral of Chartres. Little as may be the enthusiasm for such lore in France, it is far less in England, where the people have for three centuries been out of all touch with the Catholic Church, and therefore with whatever modicum of mediævalism she still preserves as part of her heritage from the past. Architecturally we appreciate our dismantled cathedrals to some extent, but their symbolism is far less understood than even the language and theology of the schools, while the study of it meets as much sympathy as would the study of heraldry in a modern democracy. Yet we may say that the bulk of the book consists of an inventory of every symbolic detail in architecture, in sculpture, in painting, in glass-colouring, to be found at Chartres; to which is added a careful elaboration of the symbolism of beasts, flowers, colours, perfumes, all very dreary reading for the uninitiated, and to be criticized only by the expert.
Little scope as the plan of the book offers for any variety or display of character, being mainly occupied with erudite monologue, put sometimes into the mouth of Durtal, sometimes into that of the Abbé Plomb, yet the personalities of these two, as well as those of Géversin, Madame Bavoil, and Madame Mesurat, stand out very vividly, and make us wish for that fuller acquaintance with them which a little more movement and incident would have afforded.
But what will give most offence, and tend to alienate a certain amount of intelligent and valuable sympathy, is the violence, and even the coarseness, with which the author, or at least his hero, handles, not only the opinions, but the very persons of those from whom he differs; the intemperance of his invective, the narrow intolerance and absolute self-confidence with which he sits in judgment on men and things.
As a matter of fact, this is rather a defect of style and expression than of the inner sentiment. It is part and parcel of the realist temper to blurt out the thought in all the clothing or nakedness with which it first surges up into consciousness, before it has been submitted to the censorship of reason; in a word, to do its thinking aloud, or on paper; to give utterance not to the tempered and mature judgment—the last result of refinement and correction, but to display the whole process and working by which it was reached. As it is part of M. Zola's art to linger lovingly over each little horror of some slaughter-house scene, until the whole lives for us again as in a cinematograph, so M. Huysman, engaged in the portrayal of a spiritual conflict, spares us no link in the chain of causes by which the final result is produced; he bares the brain, and exposes its workings with all the scientific calmness of the vivisector.