It is of course inevitable at this point to seem to hear the colder critic promptly take us up. He undertook the whole thing—oh exactly, the ponderous person! But did he “do” the whole thing, if you please, any more than sundry others of fewer pretensions? The retort to this it can only be a positive joy to make, so high a note instantly sounds as an effect of the inquiry. Nothing is more interesting and amusing than to find one’s self recognising both that Balzac’s pretensions were immense, portentous, and that yet, taking him—and taking them—altogether, they but minister in the long run to our fondness. They affect us not only as the endearing eccentricities of a person we greatly admire, but fairly as the very condition of his having become such a person. We take them thus in the first place for the very terms of his plan, and in the second for a part of that high robustness and that general richness of nature which made him in face of such a project believe in himself. One would really scarce have liked to see such a job as La Comédie Humaine tackled without swagger. To think of the thing really as practicable was swagger, and of the very rarest order. So to think assuredly implied pretensions, pretensions that risked showing as monstrous should the enterprise fail to succeed. It is for the colder critic to take the trouble to make out that of the two parties to it the body of pretension remains greater than the success. One may put it moreover at the worst for him, may recognise that it is in the matter of opinion still more than in the matter of knowledge that Balzac offers himself as universally competent. He has flights of judgment—on subjects the most special as well as the most general—that are vertiginous and on his alighting from which we greet him with a special indulgence. We can easily imagine him to respond, confessing humorously—if he had only time—to such a benevolent understanding smile as would fain hold our own eyes a moment. Then it is that he would most show us his scheme and his necessities and how in operation they all hang together. Naturally everything about everything, though how he had time to learn it is the last thing he has time to tell us; which matters the less, moreover, as it is not over the question of his knowledge that we sociably invite him, as it were (and remembering the two augurs behind the altar) to wink at us for a sign. His convictions it is that are his great pardonable “swagger”; to them in particular I refer as his general operative condition, the constituted terms of his experiment, and not less as his consolation, his support, his amusement by the way. They embrace everything in the world—that is in his world of the so parti-coloured France of his age: religion, morals, politics, economics, physics, esthetics, letters, art, science, sociology, every question of faith, every branch of research. They represent thus his equipment of ideas, those ideas of which it will never do for a man who aspires to constitute a State to be deprived. He must take them with him as an ambassador extraordinary takes with him secretaries, uniforms, stars and garters, a gilded coach and a high assurance. Balzac’s opinions are his gilded coach, in which he is more amused than anything else to feel himself riding, but which is indispensably concerned in getting him over the ground. What more inevitable than that they should be intensely Catholic, intensely monarchical, intensely saturated with the real genius—as between 1830 and 1848 he believed it to be—of the French character and French institutions?
Nothing is happier for us than that he should have enjoyed his outlook before the first half of the century closed. He could then still treat his subject as comparatively homogeneous. Any country could have a Revolution—every country had had one. A Restoration was merely what a revolution involved, and the Empire had been for the French but a revolutionary incident, in addition to being by good luck for the novelist an immensely pictorial one. He was free therefore to arrange the background of the comedy in the manner that seemed to him best to suit anything so great; in the manner at the same time prescribed according to his contention by the noblest traditions. The church, the throne, the noblesse, the bourgeoisie, the people, the peasantry, all in their order and each solidly kept in it, these were precious things, things his superabundant insistence on the price of which is what I refer to as his exuberance of opinion. It was a luxury for more reasons than one, though one, presently to be mentioned, handsomely predominates. The meaning of that exchange of intelligences in the rear of the oracle which I have figured for him with the perceptive friend bears simply on his pleading guilty to the purport of the friend’s discrimination. The point the latter makes with him—a beautiful cordial critical point—is that he truly cares for nothing in the world, thank goodness, so much as for the passions and embroilments of men and women, the free play of character and the sharp revelation of type, all the real stuff of drama and the natural food of novelists. Religion, morals, politics, economics, esthetics would be thus, as systematic matter, very well in their place, but quite secondary and subservient. Balzac’s attitude is again and again that he cares for the adventures and emotions because, as his last word, he cares for the good and the greatness of the State—which is where his swagger, with a whole society on his hands, comes in. What we on our side in a thousand places gratefully feel is that he cares for his monarchical and hierarchical and ecclesiastical society because it rounds itself for his mind into the most congruous and capacious theatre for the repertory of his innumerable comedians. It has above all, for a painter abhorrent of the superficial, the inestimable benefit of the accumulated, of strong marks and fine shades, contrasts and complications. There had certainly been since 1789 dispersals and confusions enough, but the thick tradition, no more at the most than half smothered, lay under them all. So the whole of his faith and no small part of his working omniscience were neither more nor less than that historic sense which I have spoken of as the spur of his invention and which he possessed as no other novelist has done. We immediately feel that to name it in connection with him is to answer every question he suggests and to account for each of his idiosyncrasies in turn. The novel, the tale, however brief, the passage, the sentence by itself, the situation, the person, the place, the motive exposed, the speech reported—these things were in his view history, with the absoluteness and the dignity of history. This is the source both of his weight and of his wealth. What is the historic sense after all but animated, but impassioned knowledge seeking to enlarge itself? I have said that his imagination did the whole thing, no other explanation—no reckoning of the possibilities of personal saturation—meeting the mysteries of the case. Therefore his imagination achieved the miracle of absolutely resolving itself into multifarious knowledge. Since history proceeds by documents he constructed, as he needed them, the documents too—fictive sources that imitated the actual to the life. It was of course a terrible business, but at least in the light of it his claims to creatorship are justified—which is what was to be shown.
IV
It is very well even in the sketchiest attempt at a portrait of his genius to try to take particulars in their order: one peeps over the shoulder of another at the moment we get a feature into focus. The loud appeal not to be left out prevails among them all, and certainly with the excuse that each as we fix it seems to fall most into the picture. I have so indulged myself as to his general air that I find a whole list of vivid contributive marks almost left on my hands. Such a list, in any study of Balzac, is delightful for intimate edification as well as for the fine humour of the thing; we proceed from one of the items of his breathing physiognomy to the other with quite the same sense of life, the same active curiosity, with which we push our way through the thick undergrowth of one of the novels. The difficulty is really that the special point for which we at the moment observe him melts into all the other points, is swallowed up before our eyes in the formidable mass. The French apply the happiest term to certain characters when they speak of them as entiers, and if the word had been invented for Balzac it could scarce better have expressed him. He is “entire” as was never a man of his craft; he moves always in his mass; wherever we find him we find him in force; whatever touch he applies he applies it with his whole apparatus. He is like an army gathered to besiege a cottage equally with a city, and living voraciously in either case on all the country about. It may well be, at any rate, that his infatuation with the idea of the social, the practical primacy of “the sex” is the article at the top of one’s list; there could certainly be no better occasion than this of a rich reissue of the “Deux Jeunes Mariées” for placing it there at a venture. Here indeed precisely we get a sharp example of the way in which, as I have just said, a capital illustration of one of his sides becomes, just as we take it up, a capital illustration of another. The correspondence of Louise de Chaulieu and Renée de Maucombe is in fact one of those cases that light up with a great golden glow all his parts at once. We needn’t mean by this that such parts are themselves absolutely all golden—given the amount of tinsel for instance in his view, supereminent, transcendent here, of the old families and the great ladies. What we do convey, however, is that his creative temperament finds in such data as these one of its best occasions for shining out. Again we fondly recognise his splendid, his attaching swagger—that of a “bounder” of genius and of feeling; again we see how, with opportunity, its elements may vibrate into a perfect ecstasy of creation.
Why shouldn’t a man swagger, he treats us to the diversion of asking ourselves, who has created from top to toe the most brilliant, the most historic, the most insolent, above all the most detailed and discriminated of aristocracies? Balzac carried the uppermost class of his comedy, from the princes, dukes, and unspeakable duchesses down to his poor barons de province, about in his pocket as he might have carried a tolerably befingered pack of cards, to deal them about with a flourish of the highest authority whenever there was the chance of a game. He knew them up and down and in and out, their arms, infallibly supplied, their quarterings, pedigrees, services, intermarriages, relationships, ramifications and other enthralling attributes. This indeed is comparatively simple learning; the real wonder is rather when we linger on the ground of the patrician consciousness itself, the innermost, the esoteric, the spirit, temper, tone—tone above all—of the titled and the proud. The questions multiply for every scene of the comedy; there is no one who makes us walk in such a cloud of them. The clouds elsewhere, in comparison, are at best of questions not worth asking. Was the patrician consciousness that figured as our author’s model so splendidly fatuous as he—almost without irony, often in fact with a certain poetic sympathy—everywhere represents it? His imagination lives in it, breathes its scented air, swallows this element with the smack of the lips of the connoisseur; but I feel that we never know, even to the end, whether he be here directly historic or only quite misguidedly romantic. The romantic side of him has the extent of all the others; it represents in the oddest manner his escape from the walled and roofed structure into which he had built himself—his longing for the vaguely-felt outside and as much as might be of the rest of the globe. But it is characteristic of him that the most he could do for this relief was to bring the fantastic into the circle and fit it somehow to his conditions. Was his tone for the duchess, the marquise but the imported fantastic, one of those smashes of the window-pane of the real that reactions sometimes produce even in the stubborn? or are we to take it as observed, as really reported, as, for all its difference from our notion of the natural—and, quite as much, of the artificial—in another and happier strain of manners, substantially true? The whole episode, in “Les Illusions Perdues,” of Madame de Bargeton’s “chucking” Lucien de Rubempré, on reaching Paris with him, under pressure of Madame d’Espard’s shockability as to his coat and trousers and other such matters, is either a magnificent lurid document or the baseless fabric of a vision. The great wonder is that, as I rejoice to put in, we can never really discover which, and that we feel as we read that we can’t, and that we suffer at the hands of no other author this particular helplessness of immersion. It is done—we are always thrown back on that; we can’t get out of it; all we can do is to say that the true itself can’t be more than done and that if the false in this way equals it we must give up looking for the difference. Alone among novelists Balzac has the secret of an insistence that somehow makes the difference nought. He warms his facts into life—as witness the certainty that the episode I just cited has absolutely as much of that property as if perfect matching had been achieved. If the great ladies in question didn’t behave, wouldn’t, couldn’t have behaved, like a pair of nervous snobs, why so much the worse, we say to ourselves, for the great ladies in question. We know them so—they owe their being to our so seeing them; whereas we never can tell ourselves how we should otherwise have known them or what quantity of being they would on a different footing have been able to put forth.
The case is the same with Louise de Chaulieu, who besides coming out of her convent school, as a quite young thing, with an amount of sophistication that would have chilled the heart of a horse-dealer, exhales—and to her familiar friend, a young person of a supposedly equal breeding—an extravagance of complacency in her “social position” that makes us rub our eyes. Whereupon after a little the same phenomenon occurs; we swallow her bragging, against our better reason, or at any rate against our startled sense, under coercion of the total intensity. We do more than this, we cease to care for the question, which loses itself in the hot fusion of the whole picture. He has “gone for” his subject, in the vulgar phrase, with an avidity that makes the attack of his most eminent rivals affect us as the intercourse between introduced indifferences at a dull evening party. He squeezes it till it cries out, we hardly know whether for pleasure or pain. In the case before us for example—without wandering from book to book, impossible here, I make the most of the ground already broken—he has seen at once that the state of marriage itself, sounded to its depths, is, in the connection, his real theme. He sees it of course in the conditions that exist for him, but he weighs it to the last ounce, feels it in all its dimensions, as well as in all his own, and would scorn to take refuge in any engaging side-issue. He gets, for further intensity, into the very skin of his jeunes mariées—into each alternately, as they are different enough; so that, to repeat again, any other mode of representing women, or of representing anybody, becomes, in juxtaposition, a thing so void of the active contortions of truth as to be comparatively wooden. He bears children with Madame de l’Estorade, knows intimately how she suffers for them, and not less intimately how her correspondent suffers, as well as enjoys, without them. Big as he is he makes himself small to be handled by her with young maternal passion and positively to handle her in turn with infantile innocence. These things are the very flourishes, the little technical amusements of his penetrating power. But it is doubtless in his hand for such a matter as the jealous passion of Louise de Chaulieu, the free play of her intelligence and the almost beautiful good faith of her egotism, that he is most individual. It is one of the neatest examples of his extraordinary leading gift, his art—which is really moreover not an art—of working the exhibition of a given character up to intensity. I say it is not an art because it acts for us rather as a hunger on the part of his nature to take on in all freedom another nature—take it by a direct process of the senses. Art is for the mass of us who have only the process of art, comparatively so stiff. The thing amounts with him to a kind of shameless personal, physical, not merely intellectual, duality—the very spirit and secret of transmigration.
HONORÉ DE BALZAC
1913
It is a pleasure to meet M. Émile Faguet[[5]] on the same ground of mastered critical method and in the same air of cool deliberation and conclusion that so favoured his excellent study of Flaubert in the rich series to which the present volume belongs. It was worth while waiting these many years for a Balzac to get it at last from a hand of so firm a grip, if not quite of the very finest manipulative instinct. It can scarce ever be said of M. Faguet that he tends to play with a subject, at least a literary one; but nobody is better for circling his theme in sound and easy pedestrian fashion, for taking up each of its aspects in order, for a sense, above all, of the order in which they should be taken, and for then, after doing them successively justice, reaching the point from which they appear to melt together. He thus gives us one of those literary portraits the tradition of which, so far at least as they are the fruit of method, has continued scantily to flourish among ourselves. We cannot help thinking indeed that an ideally authoritative portrait of Balzac would be the work of some pondering painter able to measure the great man’s bequest a little more from within or by a coincidence of special faculty, or that in other words the particular initiation and fellow-feeling of some like—that is not too unlike—imaginative projector as well are rather wanted here to warm and colour the critical truth to the right glow of appreciation. Which comes to saying, we quite acknowledge, that a “tribute” to Balzac, of however embracing an intention, may still strike us as partly unachieved if we fail to catch yearning and shining through it, like a motive in a musical mixture or a thread of gold in a piece of close weaving, the all but overriding sympathy of novelist with novelist. M. Faguet’s intelligence at any rate sweeps his ground clear of the anecdotal, the question-begging reference to odds and ends of the personal and superficial, in a single short chapter, and, having got so promptly over this second line of defence, attacks at once the issue of his author’s general ideas—matters apt to be, in any group of contributors to a “series” of our own, exactly what the contributor most shirks considering.
It is true that few writers, and especially few novelists, bring up that question with anything like the gross assurance and systematic confidence of Balzac, who clearly took for involved in his plan of a complete picture of the manners and aspects of his country and his period that he should have his confident “say” about as many things as possible, and who, throughout his immense work, appears never for an instant or in any connection to flinch from that complacency. Here it is easy to await him, waylay him and catch him in the act, with the consequence, for the most part, of our having to recognise almost with compassion the disparity between the author of “La Cousine Bette” exercising his genius, as Matthew Arnold said of Ruskin, in making a like distinction, and the same writer taking on a character not in the least really rooted in that soil. The fact none the less than his generalising remains throughout so markedly inferior to his particularising—which latter element and very essence of the novelist’s art it was his greatness to carry further and apply more consistently than any member of the craft, without exception, has felt the impulse, to say nothing of finding the way, to do—by no means wholly destroys the interest of the habit itself or relieves us of a due attention to it; so characteristic and significant, so suggestive even of his special force, though in a manner indirect, are the very folds and redundancies of this philosopher’s robe that flaps about his feet and drags along the ground like an assumed official train. The interest here—where it is exactly that a whole face of his undertaking would be most illumined for the fellow-artist we imagine trying to exhibit him—depends much less on what his reflection and opinion, his irrepressible obiter dicta and monstrous suffisances of judgment may be, than on the part played in his scheme by his holding himself ready at every turn and at such short notice to judge. For this latter fact probably lights up more than any other his conception of the range of the novel, the fashion after which, in his hands, it had been felt as an all-inclusive form, a form without rift or leak, a tight mould, literally, into which everything relevant to a consideration of the society surrounding him—and the less relevant unfortunately, as well as the more—might be poured in a stream of increasing consistency, the underlapping subject stretched, all so formidably, to its own constituted edge and the compound appointed to reproduce, as in finest and subtlest relief, its every minutest feature, overlying and corresponding with it all round to the loss of no fraction of an inch.