Maeterlinck's romantic antipathy towards the main drift of the age was a phenomenon which at the dawn of our century could be observed in a great number of superior intelligences. Those fugitives from the dun and sordid materialism of the day were likely to choose between two avenues of escape, according to their greater or lesser inner ruggedness. The more aggressive type would engage in multiform warfare for the reconstruction of life on sounder principles; whereas the more meditative professed a real or affected indifference to practical things and eschewed any participation in the world's struggle for progress. And of the quiescent rather than the insurgent variety of the romantic temper Maurice Maeterlinck was the foremost exponent.
The “romantic longing” seems to have come into the world in the company of the Christian religion with which it shares its partly outspoken, partly implied repugnance for the battle of life. Romantic periods occur in the history of civilization whenever a sufficiently influential set of artistically minded persons have persuaded themselves that, in quite a literal sense of the colloquial phrase, they “have no use” for the world; a discovery which would still be true were it stated obversely. The romantic world-view, thus fundamentally oriented by world-contempt, entails, at least in theory, the repudiation of all earthly joys—notably the joy of working—and the renouncement of all worldly ambition; it scorns the cooperative, social disposition, invites the soul to a progressive withdrawal into the inner ego, and ends in complete surrender to one sole aspiration: the search of the higher vision, the vision, that is, of things beyond their tangible reality. To such mystical constructions of the inner eye a certain group of German writers who flourished in the beginning of the nineteenth century and were known as the Romantics, darkly groped their way out of the confining realities of their own time. The most modern spell of romanticism, the one through which our own generation was but yesterday passing, measures its difference from any previous romantic era by the difference between earlier states of culture and our own. Life with us is conspicuously more assertive and aggressive in its social than in its individual expressions, which was by no means always so, and unless the romantic predisposition adapted itself to this important change it could not relate itself at all intimately to our interests. Our study of Maeterlinck should help us, therefore, to discover possibly in the new romantic tendency some practical and vital bearings.
We find that in the new romanticism esthetic and philosophical impulses are inextricably mixed. Hence the new movement is also playing an indispensable rôle in the modern re-foundation of art. For while acting as a wholesome offset to the so-called naturalism, in its firm refusal to limit inner life to the superficial realities, it at the same time combines with naturalism into a complete recoiling, both of the intellect and the emotions, from any commonplace, or pusillanimous, or mechanical practices of artistry. This latter-day romanticism, moreover, notwithstanding its sky-aspiring outstretch, is akin to naturalism in that, after all, it keeps its roots firmly grounded in the earth; that is to say, it seeks for its ulterior sanctions not in realms high beyond the self; rather it looks within for the “blue flower” of contentedness. Already to the romantics of old the mystic road to happiness was not unknown. It is, for instance, pointed by Novalis: “Inward leads the mysterious way. Within us or nowhere lies eternity with its worlds; within us or nowhere are the past and the future.” Viewed separately from other elements of romanticism, this passion for retreating within the central ego is commonly referred to as mysticism; it has a strong hold on many among the moderns, and Maurice Maeterlinck to be properly understood has to be understood as the poet par excellence of modern mysticism. By virtue of this special office he deals mainly in concepts of the transcendental, which puzzles the ordinary person accustomed to perceive only material and ephemeral realities. Maeterlinck holds that nothing matters that is not eternal and that what keeps us from enjoying the treasures of the universe is the hereditary resignation with which we tarry in the gloomy prison of our senses. “In reality, we live only from soul to soul, and we are gods who do not know each other.”[(5)] It follows from this metaphysical foundation of his art that instead of the grosser terminology suitable to plain realities, Maeterlinck must depend upon a code of subtle messages in order to establish between himself and his audience a line of spiritual communication. This makes it somewhat difficult for people of cruder endowment to appreciate his meaning, a grievance from which in the beginning many of them sought redress in facile scoffing. Obtuse minds are prone to claim a right to fathom the profound meanings of genius with the same ease with which they expect to catch the meaning of a bill of fare or the daily stock market report.
It must be confessed, however, that even those to whom Maeterlinck's sphere of thought is not so utterly sealed, enter it with a sense of mixed perplexity and apprehension. They feel themselves helplessly conducted through a world situated beyond the confines of their normal consciousness, and in this strange world everything that comes to pass appears at first extremely impracticable and unreal. The action seems “wholly dissevered from common sense and ordinary uses;” the figures behave otherwise than humans; the dialogue is “poised on the edge of a precipice of bathos.” It is clear that works so far out of the common have to be approached from the poet's own point of view. “Let the reader move his standpoint one inch nearer the popular standpoint,” thus we are warned by Mr. G. K. Chesterton, “and his attitude towards the poet will be harsh, hostile, unconquerable mirth.” There are some works that can be appreciated for their good story, even if we fail to realize the author's moral attitude, let alone to grasp the deeper content of his work. “But if we take a play by Maeterlinck we shall find that unless we grasp the particular fairy thread of thought the poet rather lazily flings to us, we cannot grasp anything whatever. Except from one extreme poetic point of view, the thing is not a play; it is not a bad play, it is a mass of clotted nonsense. One whole act describes the lovers going to look for a ring in a distant cave when they both know they have dropped it down the well. Seen from some secret window on some special side of the soul's turret, this might convey a sense of faerie futility in our human life. But it is quite obvious that unless it called forth that one kind of sympathy, it would call forth nothing but laughter. In the same play, the husband chases his wife with a drawn sword, the wife remarking at intervals, ‘I am not gay.’ Now there may really be an idea in this; the idea of human misfortune coming most cruelly upon the opportunism of innocence; that the lonely human heart says, like a child at a party, ‘I am not enjoying myself as I thought I should.’ But it is plain that unless one thinks of this idea, and of this idea only, the expression is not in the least unsuccessful pathos,—it is very broad and highly successful farce!”
And so the atmosphere of Maeterlinck's plays is impregnated throughout with oppressive mysteries, and until the key of these mysteries is found there is very little meaning to the plays. Moreover, these mysteries, be they never so stern and awe-inspiring, are irresistibly alluring. The reason is, they are our own mysteries that have somehow escaped our grasp, and that we fain would recapture, because there dwells in every human breast a vague assent to the immortal truth of Goethe's assertion: “The thrill of awe is man's best heritage.”[(6)]
The imaginative equipment of Maeterlinck's dramaturgy is rather limited and, on its face value, trite. In particular are his dramatis personae creatures by no means calculated to overawe by some extraordinary weirdness or power. And yet we feel ourselves touched by an elemental dread and by an overwhelming sense of our human impotence in the presence of these figures who, without seeming supernatural, are certainly not of common flesh and blood; they impress us as surpassingly strange mainly because somehow they are instinct with a life fundamentally more real than the superficial reality we know. For they are the mediums and oracles of the fateful powers that stir human beings into action.
The poet of mysticism, then, delves into the mystic sources of our deeds, and makes us stand reverent with him before the unknowable forces by which we are controlled. Naturally he is obliged to shape his visions in dim outline. His aim is to shadow forth that which no naked eye can see, and it may be said in passing that he attains this aim with a mastery and completeness incomparably beyond the dubious skill displayed more recently by the grotesque gropings of the so-called futurist school. Perhaps one true secret of the perturbing strangeness of Maeterlinck's figures lies in the fact that the basic principle of their life, the one thoroughly vital element in them, if it does not sound too paradoxical to say so, is the idea of death. Maeterlinck's mood and temper are fully in keeping with the religious dogma that life is but a short dream—with Goethe he believes that “all things transitory but as symbols are sent,” and apparently concurs in the creed voiced by one of Arthur Schnitzler's characters,—that death is the only subject in life worthy of being pondered by the serious mind. “From our death onwards,” so he puts it somewhere, “the adventure of the universe becomes our own adventure.”
It will be useful to have a bit of personal information concerning our author. He started his active career as a barrister; not by any means auspiciously, it seems, for already in his twenty-seventh year he laid the toga aside. Experience had convinced him that in the forum there were no laurels for him to pluck. The specific qualities that make for success at the bar were conspicuously lacking in his make-up. Far from being eloquent, he has at all times been noted for an unparalleled proficiency in the art of self-defensive silence. He shuns banal conversation and the sterile distractions of promiscuous social intercourse, dreads the hubbub of the city, and has an intense dislike for travel, to which he resorts only as a last means of escape from interviewers, reporters, and admirers. Maeterlinck, it is seen, is anything but multorum vir hominum. In order to preserve intact his love of humanity, he finds it expedient to live for the most part by himself, away from the throng “whose very plaudits give the heart a pang;” his fame has always been a source of annoyance to him. The only company he covets is that of the contemplative thinkers of bygone days,—the mystics, gnostics, cabalists, neo-Platonists. Swedenborg and Plotinus are perhaps his greatest favorites. That the war has produced a mighty agitation in the habitual calm of the great Belgian poet-philosopher goes without saying. His love of justice no less than his love of his country aroused every red corpuscle in his virile personality to violent resentment against the invader. Since the war broke out, however, he has published nothing besides a number of ringingly eloquent and singularly pathetic articles and appeals,—so that the character portrait derived from the body of his work has not at this time lost its application to his personality.