Like a thick miasmic cloud, as we read this great pagan critic, all the fogs and vapours of turgid hyperborean superstition are driven away from the face of the warm sun. Once more what is permanent and interesting in this mad complicated comedy of human life emerges in bold and sharp relief.
Artists, novelists, poets, journalists, occultists, abnormalists, essayists, scientists and even theologians, are treated with that humorous and passionate curiosity, full of a spacious sense of the amplitude of and diversity of life's possibilities, which we associate with the classic tradition.
Only in France is the appearance of a writer of this kind possible at all; because France alone of all the nations, and Paris alone of all the cities, of the modern world, has kept in complete and continuous touch with the "open secret" of the great civilisations.
There is no writer more required in America at this moment than Remy de Gourmont, and for that very reason no writer less likely to be received. Curiously enough, in spite of the huge influx of foreigners into the harbour reigned over by the Statue of Liberty, not even England itself is more enslaved by the dark fogs of puritanical superstition than the United States; for there is no place in the world where the brutal ignorance and complacent self-righteousness of the commercial middle classes rampage and revel and trample upon distinction and refinement more savagely than in America. The blame for this must fall entirely upon the English race and upon the descendants of the Puritans. Perhaps a time will come when all these Jews and Slavs and Italians will assert their intellectual as they are beginning to assert their economic, independence, and then no doubt led by the cities of the West—the ones furthest from Boston—there will be a Renaissance of European intelligence in this great daughter of Europe such as will astonish even Paris itself. But this event, as Sir Thomas More says so sadly of his Utopia, is rather to be hoped for than expected.
One hears so often from the mouths of middle-class apologists for the modern industrial system expressions of fear as to the loss of what they call "initiative" under any conceivable socialistic state. One is inclined to ask "initiative towards what"? Towards growing unscrupulously rich, it must be supposed; certainly not towards intellectual experiments and enterprises; for no possible revolutionary regime could be less sympathetic to these things than the one under which we live at present.
The Puritan rulers of America are very anxious to "educate" foreigners in the free "institutions" of their new home. One can only pray that the persons submitted to this process will find some opportunity of adding to their "education" some cursory acquaintance with their own classics; so that when the hour arrives and we wake to find ourselves under the rule of trade-unions or socialistic bureaucrats, our new authorities will know at least something of the "institution," as Walt Whitman somewhere calls it, of intellectual toleration.
Remy de Gourmont himself is very far from being a socialist. He has imbibed with certain important differences, due to his incorrigible Latin temperament, many of the doctrines of Nietzsche; but Nietzsche himself could hardly be more inimical to any kind of mob-rule than this exponent of "subjective idealism."
Remy de Gourmont does not interest himself greatly in political changes. He does not interest himself in political revolutions. Like Goethe, he considers the intellectual freedom of the artist and philosopher best secured under a government that is stable and lasting; better still under a government that confines itself rigidly to its own sphere and leaves manners and morals to the taste of the individual; best of all under that Utopian absence of any government, whether of the many or of the few, whereof all free spirits dream.
Remy de Gourmont has written one immortal philosophical romance in "A Night in the Luxembourg." He has written some exquisite poetry full of a voluptuous and ironic charm; full of that remoteness from sordid reality which befits a lonely and epicurean spirit, a spirit pursuing its own way on the shadowy side of all human roads where the old men dream their most interesting dreams and the young maidens dance their most unreserved dances.
He has written many graceful and lovely prose poems—one hesitates to call them "short stories"—in which the reader is transported away beyond all modern surroundings into that delicate dream world so dear to lovers of Watteau and Poussin, where the nymphs of Arcadia gather, wondering and wistful, about the feet of wandering saints, and where the symbols of Dionysian orgies blend with the symbols of the redemption of humanity.