In recognition of a certain tendency towards mannerism that lay in his technique, Maeterlinck, in a spirit of self-persiflage, labeled the book of one-act plays which he next published, (1894), Trois Petits Drames pour Marionettes (“Three Little Puppet Plays”). They are entitled, severally: Alladine et Palomides, Intérieur, and La Mort de Tintagiles. While in motifs and materials as well as in the principal points of style these playlets present a sort of epitome of his artistic progression up to date, they also display some new and significant qualities. Of the three the first named is most replete with suggestive symbolism and at the same time most remindful of the older plays, especially of “Pélléas and Mélisande.” King Ablamore is in character and demeanor clearly a counterpart of King Arkel. To be sure he makes a temporary stand against the might of Fate, but his resistance is meek and futile, and his wisdom culminates in the same old fatalistic formula: “Je sais qu'on ne fait pas ce que l'on voudrait faire.”
L'Intérieur (“Home”) handles a theme almost identical with that of L'Intruse: Life and Death separated only by a thin pane of glass,—the sudden advent of affliction from a cloudless sky. In this little tragedy a family scene, enacted in “dumb show,” is watched from the outside. The play is without suspense in the customary use of the term, since after the first whispered conversation between the bringers of the fateful tidings the audience is fully aware of the whole story:—the daughter of the house, for whose return the little group is waiting, has been found dead in the river. The quiescent mood is sustained to the end; no great outburst of lamentation; the curtain drops the instant the news has been conveyed. But the poignancy of the tragic strain is only enhanced by the repression of an exciting climax.
“The Death of Tintagiles” repeats in a still more harrowing form the fearful predicament of a helpless child treated with so much dramatic tension in Maeterlinck's first tragedy. Again, as in “Princess Maleine,” the action of this dramolet attains its high point in a scene where murderous treachery is about to spring the trap set for an innocent young prince. Intuitively he senses the approach of death, and in vain beats his little fists against the door that imprisons him. The situation is rendered more piteous even than in the earlier treatment of the motif, because the door which bars his escape also prevents his faithful sister Ygraine from coming to the rescue.
We have observed in all the plays so far a marked simplicity of construction. Aglavaine et Selysette, (1896), denotes a still further simplification. Here the scenic apparatus is reduced to the very minimum, and the psychological premises are correspondingly plain. The story presents a “triangular” love entanglement strangely free from the sensual ingredient; two women dream of sharing, in all purity, one lover—and the dream ends for one of them in heroic self-sacrifice brought to secure the happiness of the rival. However, more noteworthy than the structure of the plot is the fact that the philosophic current flowing through it has perceptibly altered its habitual direction. The spiritual tendency is felt to be turning in its course, and even though fatalism still holds the rule, with slowly relaxing grip, yet a changed ethical outlook is manifest. Also, this play for the first time proclaims, though in no vociferous manner, the duty of the individual toward himself, the duty so emphatically proclaimed by two of Maeterlinck's greatest teachers, Ralph Waldo Emerson and Henrik Ibsen.
The inner philosophic conflict was but of short duration. In 1898 La Sagesse et La Destinée (“Wisdom and Destiny”) saw the light. The metaphor might be taken in a meaning higher and more precise than the customary, for, coming to this book from those that preceded is indeed like emerging from some dark and dismal cave into the warm and cheering light of the sun. “Wisdom and Destiny” is a collection of essays and aphorisms which stands to this second phase of Maeterlinck's dramaturgy in a relation closely analogous to that existing between “The Treasure of the Humble” and the works heretofore surveyed. Without amounting to a wholesale recantation of the idea that is central in the earlier set of essays, the message of the newer set is of a very different kind. The author of “Wisdom and Destiny” has not changed his view touching the superiority of the intuitional function over the intellectual. The significant difference between the old belief and the new consists simply in this: the latent force of life is no longer imagined as an antagonistic agency; rather it is conceived as a benign energy that makes for a serene acceptance of the world that is. Of this turn in the outlook, the philosophic affirmation of life and the consent of the will to subserve the business of living are the salutary concomitants. Wisdom, in expanding, has burst the prison of fatalism and given freedom to vision. The world, beheld in the light of this emancipation, is not to be shunned by the wise man. Let Fortune bring what she will, he can strip his afflictions of their terrors by transmuting them into higher knowledge. Therefore, pain and suffering need not be feared and shirked; they may even be hailed with satisfaction, for, as is paradoxically suggested in Aglavaine et Selysette, they help man “être heureux en devenant plus triste,”—to be happy in becoming sadder. The poet, who till now had clung to the conviction that there can be no happy fate, that all our destinies are guided by unlucky stars, now on the contrary persuades us to consider how even calamity may be refined in the medium of wisdom in such fashion as to become an asset of life, and warns us against recoiling in spirit from any reverse of our fortunes. He holds that blows and sorrows cannot undo the sage. Fate has no weapons save those we supply, and “wise is he for whom even the evil must feed the pyre of love.” In fine, Fate obeys him who dares to command it. After all, then, man has a right to appoint himself the captain of his soul, the master of his fate.
Yet, for all that, the author of “Wisdom and Destiny” should not be regarded as the partizan and apologist of sadness for the sake of wisdom. If sorrow be a rich mine of satisfaction, joy is by far the richer mine. This new outlook becomes more and more optimistic because of the increasing faculty of such a philosophy to extract from the mixed offerings of life a more near-at-hand happiness than sufferings can possibly afford; not perchance that perpetual grinning merriment over the comicality of the passing spectacle which with so many passes for a “sense of humor,” but rather a calm and serious realization of what is lastingly beautiful, good, and true. A person's attainment of this beatitude imposes on him the clear duty of helping others to rise to a similar exalted level of existence. And this duty Maeterlinck seeks to discharge by proclaiming in jubilant accents the concrete reality of happiness. L'Oiseau Bleu (“The Blue Bird”), above all other works, illustrates the fact that human lives suffer not so much for the lack of happiness as for the want of being clearly conscious of the happiness they possess. It is seen that the seed of optimism in “The Treasure of the Humble” has sprouted and spread out, and at last triumphantly shot forth through the overlaying fatalism. The newly converted, hence all the more thoroughgoing, optimist, believing that counsel and consolation can come only from those who trust in the regenerative power of hope, throws himself into a mental attitude akin to that of the Christian Scientist, and confidently proceeds to cure the ills of human kind by a categorical denial of their existence. Or perhaps it would be more just to say of Maeterlinck's latter-day outlook, the serenity of which even the frightful experience of the present time has failed to destroy, that instead of peremptorily negating evil, he merely denies its supremacy. All about him he perceives in the midst of the worst wrongs and evils many fertile germs of righteousness; vice itself seems to distil its own antitoxin.
Together with Maeterlinck's optimistic strain, his individualism gains an unexpected emphasis. “Before one exists for others, one must exist for one's self. The egoism of a strong and clear-sighted soul is of a more beneficent effect than all the devotion of a blind and feeble soul.” Here we have a promulgation identical in gist with Emerson's unqualified declaration of moral independence when he says: “Whoso would be a man must be a nonconformist. He who would gather immortal palms must not be hindered by the name of goodness, but must explore if it be goodness. Nothing is at last sacred but the integrity of your own mind. No law can be sacred to me but that of my nature.”[(8)]
His attitude of countenancing the positive joys of living causes Maeterlinck in his later career to reverse his former judgment, and to inveigh, much in the manner of Nietzsche, against the “parasitical virtues.” “Certain notions about resignation and self-sacrifice sap the finest moral forces of mankind more thoroughly than do great vices and even crimes. The alleged triumphs over the flesh are in most cases only complete defeats of life.” When to such rebellious sentiments is joined an explicit warning against the seductions and intimidations held out by the official religions—their sugar plums and dog whips, as Maeterlinck puts it—one can only wonder how his writings escaped as long as they did the attention of the authorities that swing the power of imprimatur and anathema.
Maeterlinck may not be classed unreservedly as a radical individualist. For whereas a philosophy like that of Nietzsche takes no account of the “much-too-many,” who according to that great fantasist do not interest anybody except the statistician and the devil, Maeterlinck realizes the supreme importance of the great mass as the ordained transmitters of civilization. The gulf between aristocratic subjectivism, devoted single-mindedly to the ruthless enforcement of self-interest, and, on the other hand, a self-forgetful social enthusiasm, is bridged in Maeterlinck by an extremely strong instinct for justice and, moreover, by his firm belief—at least for the time being—that the same strong instinct exists universally as a specific trait of human nature. By such a philosophy Justice, then, is discerned not as a supra-natural function, but as a function of human nature as distinguished from nature at large. The restriction is made necessary by our knowledge of the observable operations of nature. In particular would the principle of heredity seem to argue against the reign of justice in the administration of human destinies, inasmuch as we find ourselves quite unable to recognize in the apportionment of pleasure and pain anything like a due ratio of merit. And yet Maeterlinck realizes that perhaps nature measures life with a larger standard than the individual's short span of existence, and warns us in his essay on “Justice” not to indulge our self-conceit in a specious emulation of ways that are utterly beyond our comprehension. After all, then, our poet-philosopher succeeds foro conscientiæ in reconciling his cult of self with devotion to the common interest. Morality, in that essay, is defined as the co-ordination of personal desire to the task assigned by nature to the race. And is it not true that a contrary, that is, ascetic concept of morality reduces itself to absurdity through its antagonism to that primal human instinct that makes for the continuity of life?