A German fairy world it is to which we are transported by Maeterlinck's first dramatic attempt, “Princess Maleine,” (1889), a play refashioned after Grimm's tale of the Maid Maleen; only that in the play all the principals come to a harrowing end and that in it an esoteric meaning lies concealed underneath the primitive plot. The action, symbolically interpreted, illustrates the fatalist's doctrine that man is nothing but a toy in the hands of dark and dangerous powers. Practical wisdom does not help us to discern the working of these powers until it is too late. Neither can we divine their presence, for the prophetic apprehension of the future resides not in the expert and proficient, but rather in the helpless or decrepit,—the blind, the feeble-minded, and the stricken in years, or again in young children and in dumb animals. Take the scene in “Princess Maleine” where the murderers, having invaded the chamber, lie there in wait, with bated breath. In the corridor outside, people are unconcernedly passing to and fro, while the only creatures who, intuitively, sense the danger, are the little Prince and a dog that keeps anxiously scraping at the door.
In L'Intruse (“The Intruder”), (1890), a one-act play on a theme which is collaterally developed later on in Les Aveugles (“The Sightless”), and in L'Intérieur (“Home”), the arriving disaster that cannot be shut out by bolts or bars announces itself only to the clairvoyant sense of a blind old man. The household gathered around the table is placidly waiting for the doctor. Only the blind grandfather is anxious and heavy-laden because he alone knows that Death is entering the house, he alone can feel his daughter's life withering away under the breath of the King of Terror: the sightless have a keener sensitiveness than the seeing for what is screened from the physical eye.
It would hardly be possible to name within the whole range of dramatic literature another work so thoroughly pervaded with the chilling horror of approaching calamity. The talk at the table is of the most commonplace,—that the door will not shut properly, and they must send for the carpenter to-morrow. But from the mechanism of the environment there comes cumulative and incremental warning that something extraordinary and fatal is about to happen. The wind rises, the trees shiver, the nightingales break off their singing, the fishes in the pond grow restive, the dogs cower in fear,—an unseen Presence walks through the garden. Then the clanging of a scythe is heard. A cold current of air rushes into the room. Nearer and nearer come the steps. The grandfather insists that a stranger has seated himself in the midst of the family. The lamp goes out. The bell strikes midnight. The old man is sure that somebody is rising from the table. Then suddenly the baby whose voice has never been heard starts crying. Through an inner door steps a deaconess silently crossing herself: the mother of the house is dead.
These incidents in themselves are not necessarily miraculous. There are none of them but might be accounted for on perfectly natural grounds. In fact, very plausible explanations do offer themselves for the weirdest things that come to pass. So, especially, it was a real, ordinary mower that chanced to whet his scythe; yet the apparition of the Old Reaper in person could not cause the chilling consternation produced by this trivial circumstance coming as it does as the climax of a succession of commonplace happenings exaggerated and distorted by a fear-haunted imagination. To produce an effect like that upon an audience whose credulity refuses to be put to any undue strain is a victorious proof of prime artistic ability.
Les Aveugles (“The Sightless”), (1891), is pitched in the same psychological key. The atmosphere is surcharged with unearthly apprehension. A dreary twilight—in the midst of a thick forest—on a lonely island; twelve blind people fretting about the absence of their guardian. He is gone to find a way out of the woods—what can have become of him? From moment to moment the deserted, helpless band grows more fearstricken. The slightest sound becomes the carrier of evil forebodings: the rustling of the foliage, the flapping of a bird's wings, the swelling roar of the nearby sea in its dash against the shore. The bell strikes twelve—they wonder is it noon or night? Then questions, eager and calamitous, pass in whispers among them: Has the leader lost his way? Will he never come back? Has the dam burst apart and will they all be swallowed by the ocean? The pathos is greatly heightened by an extremely delicate yet sure individuation of the figures, as when at the mention of Heaven those not sightless from birth raise their countenance to the sky. And where in the meanwhile is the lost leader? He is seated right in their midst, but smitten by death. They learn it at last through the actions of the dog; besides whom—in striking parallel to “Princess Maleine”—the only other creature able to see is a little child. The horror-stricken unfortunates realize that they can never get home, and that they must perish in the woods.
In Les Sept Princesses (“The Seven Princesses”), (1891), although it is one of Maeterlinck's minor achievements, some of the qualities that are common to all his work become peculiarly manifest. This is particularly true of the skill shown in conveying the feeling of the story by means of suitable scenic devices. Most of his plays depend to a considerable degree for their dark and heavy nimbus of unreality upon a studied combination of paraphernalia in themselves neither numerous nor far-sought. In fact, the resulting scenic repertory, too, is markedly limited: a weird forest, a deserted castle with marble staircase and dreamy moonlit terrace, a tower with vaulted dungeons, a dismal corridor flanked by impenetrable chambers, a lighted interior viewed from the garden, a landscape bodefully crêped with twilight—the list nearly exhausts his store of “sets.”
The works mentioned so far are hardly more than able exercises preparatory for the ampler and more finished products which were to succeed them. Yet they represent signal steps in the evolution of a new dramatic style, designed, as has already been intimated, to give palpable form to emotional data descried in moments anterior not only to articulation but even to consciousness itself; and for this reason, the plane of the dramatic action lies deep below the surface of life, down in the inner tabernacle where the mystic looks for the hidden destinies. In his style, Maeterlinck had gradually developed an unprecedented capacity for bringing to light the secret agencies of fate. A portion of the instructed public had already learned to listen in his writings for the finer reverberations that swing in the wake of the uttered phrase, to heed the slightest hints and allusions in the text, to overlook no glance or gesture that might betray the mind of the acting characters. It is true that art to be great must be plain, but that does not mean that the sole test of great art is the response of the simple and apathetic.
In Maeterlinck's first masterpiece, Pélléas et Mélisande, (1892), the motives again are drawn up from the lower regions of consciousness; once more the plot is born of a gloomy fancy, and the darkling mood hovering over scene and action attests the persistence of fatalism in the poet. The theory of old King Arkel, the spokesman of the author's personal philosophy, is that one should not seek to be active; one should ever wait on the threshold of Fate. Even the younger people in the play are infected by the morbid doctrine of an inevitable necessity for all things that happen to them: “We do not go where we would go. We do not do that which we would do.” Perhaps, however, these beliefs are here enounced for the last time with the author's assent or acquiescence.
In artistic merit “Pélléas and Mélisande” marks a nearer approach to mastery, once the integral peculiarities of the form and method have been granted. Despite a noticeable lack of force, directness, and plasticity in the characterization, the vie intérieure is most convincingly expressed. In one of the finest scenes of the play we see the principals at night gazing out upon a measureless expanse of water dotted with scattered lights. The atmosphere is permeated with a reticent yearning of love. The two young creatures, gentle, shy, their souls tinged with melancholy, are drawn towards one another by an ineluctable mutual attraction. Yet, though their hearts are filled to overflowing, not a word of affection is uttered. Their love reveals itself to us even as to themselves, without a loud and jarring declaration, through its very speechlessness, as it were. The situation well bears out the roi sage in Alladine et Palomides: “There is a moment when souls touch one another and know everything without a need of our opening the lips.” There are still other scenes in this play so tense with emotion that words would be intrusive and dissonant. There is that lovely picture of Mélisande at the window; Pélléas cannot reach up to her hand, but is satisfied to feel her loosened hair about his face. It is a question whether even that immortal love duet in “Romeo and Juliet” casts a poetic spell more enchanting than this. At another moment in the drama, we behold the lovers in Maeterlinck's beloved half-light, softly weeping as they stare with speechless rapture into the flames. And not until the final parting does any word of love pass their lips. In another part of the play Goland, Mélisande's aging husband, who suspects his young stepbrother, Pélléas, of loving Mélisande, conducts him to an underground chamber. We are not told why he has brought him there, and why he has led him to the brink of the pitfall from which there mounts a smell of death. If it be a heinous deed he is brooding, why does he pause in its execution? His terrible struggle does not reveal itself through speech, yet it is eloquently expressed in the wildness of his looks, the trembling of his voice, and the sudden anguished outcry: “Pélléas! Pélléas!”
Evidently Maeterlinck completely achieves the very purpose to which the so-called Futurists think they must sacrifice all traditional conceptions of Art; and achieves it without any brutal stripping and skinning of the poetic subject, without the hideous exhibition of its disjecta membra, and above all, without that implied disqualification for the higher artistic mission which alone could induce a man to limit his service to the dishing-up of chunks and collops, “cubic” or amorphous.