Kitobni o'qish: «Madame Bovary: A Tale of Provincial Life, Vol. 1 (of 2)»
CRITICAL INTRODUCTION
Domi mansit, lanam fecit: "He remained at home and wrote," is the first thing that should be said of Gustave Flaubert. This trait, which he shares with many of the writers of his generation, – Renan, Taine, Leconte de Lisle and Dumas fils, – distinguishes them and distinguishes him from those of the preceding generation, who voluntarily sought inspiration in disorder and agitation, – Balzac and George Sand, for instance (to speak only of romance writers), and the elder Dumas or Eugène Sue. Flaubert, indeed, had no "outward life;" he lived only for his art.
A second trait of his character, and of his genius as a writer, is that of seeing in his art only the art itself – and art alone, without the mingling of any vision of fortune or success. A competency, – which he had inherited from the great surgeon, his father, – and moderate tastes, infinitely more bourgeois than his literature, – permitted him to shun the great stumbling-block of the professional man of letters, which, in our day, and doubtless in the United States as well as in France, is the temptation to coin money with the pen. Never was writer more disinterested than Flaubert; and the story is that Madame Bovary brought him 300 francs – in debts.
A third trait, which helps not only to characterise but to individualise him, is his subordination not only of his own existence, but of life in general, to his conception of art. It is not enough to say that he lived for his art: he saw nothing in the world or in life but material for that art, —Hostis quid aliud quam perpetua materia gloriæ?– and if it be true that others have died of their ambition, it could literally be said of Flaubert that he was killed by his art.
It is this point that I should like to bring out in this Introduction, – where we need not speak of his Norman origin, or (as his friend Ducamp has written in his Literary Souvenirs with a disagreeable persistence, and so uselessly!) of his nervousness and epilepsy; of his loves or his friendships, but solely of his work. We know, in fact, to-day, that if all such details are made clear in the biography of a great writer, in no way do they explain his work. The author of Gil Blas, Alain René Lesage, was a Breton, like the author of Atala; the Corneille brothers had almost nothing in common. Of all our great writers, the one nearest, perhaps, to Jean-Jacques Rousseau, who died a victim to delirium from persecution, was Madame Sand, who had, without doubt, the sanest and best balanced temperament.
Other writers have sought, – for instance, our great classical authors, Pascal, Bossuet and perhaps Corneille, – to influence the thought of their time; some, like Molière, La Fontaine, and La Bruyère, to correct customs. Others still, – such as our romantic writers, Hugo or De Musset, – desired only to express their personal conception of the world and of life. And then Balzac, whose object, – almost scientific, – was to make a "natural history," a study and description, of the social species, as an animal or vegetable species is described in zoology or botany. Gustave Flaubert attempted only to work out his art, for and through the love of art. Very early in life, as we clearly see from his correspondence, his consideration for art was not even that of a social but of a sacred function, in which the artist was the priest. We hear sometimes, in metaphor and not without irony, of the "priesthood" of the artist and the "worship" of art. These expressions must be taken literally in Flaubert's case. He was cloistered in his art as a monk in his convent or by his discipline; and he truly lived only in meditation upon that art, as a Mystic in contemplation of the perfections of his God. Nothing outside of art truly interested him, neither science, nor things political or religious, nor men, nor women, nor anything in the world; and if, sometimes, it was his duty to occupy himself with them, it was never in a degree greater than could benefit his art. "The accidents of the world" – this is his own expression – appeared to him only as things permitted for the sake of description, so much so that his own existence, even, seemed to him to have no other excuse.
It is that which explains the mixture of "romanticism," "naturalism," and I will add, of "classicism" – which has been pointed out more than once in Flaubert's work. Madame Bovary is the masterpiece of naturalistic romance and has not been surpassed by the studies of Zola or the stories of De Maupassant. On the other hand, there is nothing in Hugo, even, more romantic than The Temptation of Saint Antony. But it is necessary to look for many things in romanticism; and the romanticism of Hugo, which was one of the delights of Flaubert, did not resemble that of De Musset, (Lord de Musset, as Flaubert called him) which he strongly disliked. What he loved in romanticism was the "colour," and nothing but the colour. He loved the romanticism of the Orientals, of Hugo and Chateaubriand, that plastic romanticism, whose object is to substitute in literature "sensations of art" for the "expression of ideas," or even of sentiments. It is precisely here that naturalism and romanticism – or at least French naturalism, which is very different from that of the Russians or the English – join hands. In the one case, as in the other, the attempt is made to "represent" – as he himself puts it; and when one represents nothing except the vulgar, the common, the mediocre, the everyday, commonplace, or grotesque, he is a "naturalist," like the author of Madame Bovary; but one is a "romanticist" when, like the author of Salammbô, he makes this world vanish, and recreates a strange land filled with Byzantine or Carthaginian civilization, with its barbaric luxury, its splendour of corruption, immoderate appetites, and monstrous deities.
We have done wrong in considering Flaubert a naturalist impeded by his romanticism, or a romanticist impenitent, irritated with himself because of his tendency to naturalism. He was both naturalist and romanticist. And in both he was an artist, so much of an artist (I say this without fear of contradiction) that he saw nothing in his art but "representation," the telling of the truth in all its depth and fidelity. Les Fileuses and La Reddition de Bréda are always by Velasquez; but the genius of the painter has nothing in common with the subject he has chosen or the circumstances that inspired him.
From this source proceeds that insensibility in Flaubert with which he has so often been reproached, not without reason, and which divides his naturalism from that of the author of Adam Bede or that of the author of Anna Karenina by an abyss. Honest, as a man, a good citizen, a good son, a good brother, a good friend, Flaubert was indifferent, as an artist, to all that did not belong to his art. "I believe that it is necessary to love nothing," he has written somewhere, and even underscored it – that is to say, it is necessary to hover impartially above all objective points. And, in fact, as nothing passed before his eyes that he considered did not lie within the possibility of representation, he made it a law unto himself to look nothing in the face except from this point of view.
In this regard one may compare his attitude in the presence of his model to that of his contemporaries, Renan, for example, or Taine, in the presence of the object of their studies. With them also critical impartiality resembles not only indifference but insensibility. Not only have they refused to confound their emotions with their judgments, but their judgments have no value in their eyes except as they separate them from their emotions, – as they emancipate themselves from them or even place themselves in opposition to them. In like manner did Flaubert. The first condition of an exact representation of things is to dominate them; and in order to dominate them, is it not necessary to begin by detaching yourself from them? We see dimly through tears, and we are too much absorbed in that which gives us pleasure to be good judges of it. "An ideal society would be one where each individual performed his duty according to his ability. Now, then, I do my duty as best I can; I am forsaken… No one pities my misfortunes; those of others occupy their attention! I give to humanity what it gives to me —indifference!" Is not the link between Flaubert's "indifference" and his conception of art evident here?
But Flaubert said besides: "Living does not concern me! It is only necessary to shun suffering." Should we not change the name of this to "egotism" or "insensibility?" We might, indeed, did we not know that this egotism germinated in Flaubert as a means of discipline. The object of this discipline was to concentrate, for the profit of his art, those qualities or forces which the ordinary man dissipates in the pursuit of useless pleasures, or squanders in intensity of life.
We may take account at the same time of the nature of his pessimism. For there are many ways of being a pessimist, and Flaubert's was not at all like that of Schopenhauer or Leopardi. His pessimism, real and sincere, proceeded neither from personally grievous experiences of life, as did that of the recluse of Recanati, nor from a philosophic or logical view of the conditions of existence in which humanity is placed, like the pessimism of the Frankfort philosopher. Flaubert was rather a victim of what Théophile Gautier, in his well-known Emaux et Camées, calls by the singularly happy name of "the Luminous Spleen of the Orient." To tell the truth, what Flaubert could not pardon in humanity was that it did not make enough of art, and so his pessimism was a consequence of his æstheticism. "As lovers of the beautiful," he tells us, "we are all outlaws! Humanity hates us; we do not serve it; we hate it because it wounds us! Let us love, then, in art, as the Mystics love their God; and let all pale before this love."
These lines are dated 1853, before he had published anything. Therefore, Flaubert did not express himself thus because he was not successful. His self-love was not in question! No one had yet criticised or discussed him. But he felt that his ideal of art, an art which he could not renounce, was opposed to the ideal methods, if they are ideal, held by his contemporaries; and the vision of the combats that he must face at once exalted and exasperated him. His pessimism was of the élite, or rather the minority of one who feels himself, or at least believes himself to be, superior, and who, knowing well that he will always be in the minority, fears, and rightly too, that he will not be recognised. It is a form of pessimism less rare in our day than one would think, and Taine, among others, said practically the same thing when he averred that "one writes only for one or two hundred people in Europe, or in the world." It may be that this is too individual a case! A more liberal estimate would be that we write for all those who can comprehend us; that style has for its first object the increase of such a number; and, after that, if there still be those who cannot comprehend us, no reason for despair exists on our part or on theirs.
Let us follow, now, the consequences of this principle in Flaubert's work, and see successively all that his work means, and the dogma of art which proceeds from it.
At first you are tempted to believe that Flaubert's work is diverse, though inconsiderable in volume; and, primarily do not see clearly the threads which unite the Education Sentimentale with the Tentation de Saint Antoine or Salammbô with Madame Bovary.
On the one side Christian Egypt, and on the other the France of 1848, Madame Arnoux, Rosanette, and Frederick Moreau, the Orleanist carnival, and the "underwood" of Fontainebleau. Here, Carthage, Hamilcar, Hannibal, Narr' Havas, the Numidian hero, and Spendius, the Greek slave, the lions in bondage, the pomegranate trees which they sprinkled with silphium, the whole a strange and barbaric world; then Charles Bovary, the chemist Homais, his son Napoléon and his daughter Athalie, provincial life in the time of the Second Empire; bourgeois adultery, diligences and notaries' clerks. Then again Herodias, Salome, Saint Jean-Baptiste, or Saint Julien l'Hospitalier, the middle ages and antiquity, – all, at first sight, seem far removed, one from the other. At first one must admire, in such a contrast of subjects and colors, the extraordinary skill, let us say the virtuosité, of the artist. But, if we look more closely, we shall not be slow to perceive that no work is more homogeneous than that of Flaubert, and that, in truth, the Education Sentimentale, differs from Salammbô only as a Kermesse of Rubens, for example, or a Bacchante of Poussin differs from the apotheoses or the Church pictures of the painters themselves. The making is the same, and you immediately recognise the hand. The difference is in the choice of subjects, which is of no importance, since Flaubert is only attempting to "represent" something, and in the choice of material, when he is "representing," he is no longer free. That is the reason why, if one seek for lessons in "naturalism" in Salammbô, he will find them, and will also find all the "romanticism" he seeks in the Education Sentimentale and in Madame Bovary.
From the other lessons that flow from this work, I find some in rhetoric, in art, in invention, in composition, and two or three of great import, eloquent in their bearing upon the history of contemporary French literature.
A master does not mingle or engage his personality in his subject; but, as a God creates from the height of his serenity, without passion, if without love, so the poet or the artist expands the thing he touches, and, on each occasion, brings to bear upon it all the faculties that are his by toil but not innate. Nothing is demanded of the workers, and they make no confessions or confidences. Literature and art are not, nor should be, the expression of men's emotions, and still less the history of their lives. That is the reason why, while from reading René, for example, or Fraziella, Delphine, Corinne, Adolphe, Indiana, Volupté, or some of the romances of Balzac —La Muse du Departement, or Un Grand Homme de Province à Paris, – you could induct Balzac's entire psychology, or Sainte-Beuve's, or Madame Sand's, Benjamin Constant's, Madame de Staël's or Chateaubriand's, you would find in Madame Bovary or Salammbô nothing of Flaubert, except his temperament, his taste, and his ideals as an artist. Let us suppose another Flaubert, who did not live at Rouen, whose life is not that related in his correspondence, who was not the friend of Maxime Ducamp or of Louise Colet, and the Education Sentimentale or the Tentation de Saint Antoine would not be in the least different from what they are now, nor should we see one line of change to be made. This is a triumph in objective art. "I do not wish to consider art as an overflow of passion," he wrote once, a little brutally. "I love my little niece as if she were my daughter, and I am sufficiently active in her behalf to prove that these are not empty phrases. But may I be flayed alive rather than exploit that kind of thing in style!" It has been but a short hundred years since, as he expressed it, romanticism "exploited its emotions in style," and made art from the heart.
"Ah! strike upon the heart, 'tis there that genius lies!" But, for a whole generation, Madame Bovary, Salammbô and Education Sentimentale have been teaching the contrary. "The author in his work should be like God in the universe, everywhere present but nowhere visible. Art being second nature, the creator of this nature should act through analogous procedure. He must be felt in each atom, under every aspect, concealed but infinite; the effect upon the spectator should be a kind of amazement." Furthermore, he remarks that this principle was the core of Greek art. I know not, or at least I do not recall, whether he had observed (as he should, since Anglo-Saxons have been quick to notice it) that this "principle" underlies the art of Shakespeare.
To realize this principle in work you must proceed scientifically, and, in this connection, we may notice that Flaubert's idea is that of Leconte de Lisle in the preface to his Poèmes Antiques, and of Taine in his lectures upon L'Idéal dans l'art.
Romanticism had confounded the picturesque with the anecdotal; character with accident; colour with oddity. Han d'Islande, Nôtre-Dame de Paris and some romances of Balzac, the first and poorest, not signed with his name, may serve as an example. The classic writers on their side, had not always distinguished very profoundly the difference between the general and the universal, the principal and the accessory, the permanent and the superficial. We see this in the French comedies of the eighteenth century, even in some of Molière's – in his L'Avare and his Le Misanthrope, for example. Flaubert believed that a means of terminating this conflict is to be found in method; and that is the reason why, if we confine ourselves wholly to the consideration of the medium in his works, we shall find the Tentation de Saint Antoine entirely romantic; while, as a retaliation, nothing is more classic than Madame Bovary.
The reason for this is, that in his subject, whatever it was, Carthaginian or low Norman, refined or bourgeois, modern or antique, he saw only the subject itself, with the eyes and after the manner of a naturalist, who is concerned only in knowing thoroughly the plant or the animal under observation. There is no sentiment in botany or in chemistry, and in them the desideratum is truth. Singleness of aim is the primary virtue in a savant. Things are what they are, and we demand of him that he show them to us as they are. We accuse him of lying if he disguises, weakens, alters or embellishes them.
Likewise the artist! His function is ever to "represent: " and in order to accomplish this, he should, like the savant, mirror only the facts. After this, what do the names "romanticism" or "classicism" signify? Their sole use is to indicate the side taken; they are, so to speak, an acknowledgment that the writer is adorning the occurrence he is about to represent. He may make it more universal or more characteristic than nature! But, inversely, if all art is concentrated upon the representation, what matters the subject? Is one animal or plant more interesting than another to the naturalist? Does a name matter? All demand the same attention. Art can make exception in its subjects no more than science.
If we ask in what consists the difference between science and art, on this basis, Flaubert, with Leconte de Lisle and with Taine, will tell us that it is in the beauty which communicates prestige to the work, or in the power of form.
"What I have just written might be taken for something of Paul de Kock's, had I not given it a profoundly literary form," wrote Flaubert, while he was at work on Madame Bovary; "but how, out of trivial dialogue, produce style? Yet it is absolutely necessary! It must be done!" He went further still, and persuaded himself that style had a value in itself, intrinsic and absolute, aside from the subject. In fact, if the subject had no importance of its own, and if there were no personal motives for choosing one subject rather than another, what reason would there be for writing Madame Bovary or Salammbô? One alone: and that to "make something out of nothing," to produce a work of art from things of no import. For though everyone has some ideas, and everyone has had experience in some kind of life, it is given to few to be able to express their experience or their ideas in terms of beauty. This, precisely, is the goal of art.
Form, then, is the great preoccupation of the artist, since, if he is an artist, it is through form, and in the perfection or originality of that form, that his triumph comes. Nothing stands out from the general mediocrity except by means of form; nothing becomes concrete, assuming immortality, save through form. Form in art is queen and sovereign. Even truth makes itself felt only through the attractiveness of form. And further, we cannot part one from the other; they are not opposed to each other; they are at one; and art in every phase consists only in this union. It is the end of art to give the superior life of form to that which has it not; and finally, this superior life of form, this magic wand of style, rhythmic as verse and terse as science, by firmly establishing the thing it touches, withdraws it from that law of change, constant in its inconstancy, which is the miserable condition of existence.
All passes; art in its strength
Alone remains to all eternity;
The bust
Survives the city.
This it is that makes up the charm, the social dignity, and the lasting grandeur of art.
This is not the place to discuss the "æsthetic" quality, and I shall content myself with indicating briefly some of the objections it has called forth.
Has form indeed all the importance in literature that Flaubert claimed for it? And what importance has it in sculpture, for example, or in painting? Let us grant its necessity. Colour and line, which are, so to speak, the primal elements in the alphabet of painting and of sculpture, have not in themselves determined and precise significance. Yellow and red, green and blue are only general and confused sensations. But words express particular sentiments and well-defined ideas, and have a value that does not depend upon the form or the quality of the words. You cannot, then, in using them, distinguish between significance and form, or combine them independently of the idea they are intended to convey, as is possible with colours and with lines, solely for the beauty that results from combination. If literary art is a "representation," it is also something more; and the lapse in Flaubert, as in all those who have followed him in the letter, lies in having missed this distinction. You cannot write merely to represent; you write also to express ideas, to determine or to modify convictions; you write that you may act, or impel others to act: these are effects beyond the power of painting or of sculpture. A statue or a picture never brought about a revolution; a book, a pamphlet, nay, a few fiery words, have overturned a dynasty.
It is no longer true, as a whole generation of writers has believed, that art and science may be one and the same thing; or that the first, as Taine has said, may be an "anticipation of the second." We could not in the presence of our fellow-creatures and their suffering affect the indifference of a naturalist before the plant or the animal he is studying. Whatever the nature of "human phenomena" may be, we in our quality as man can only look at them with human eyes, and could temptation make us change our point of view, it would properly be called inhuman.
One might add that, if it is not certain that nature was made for man, and if, for that reason, science is wholly independent of conscience, as we take it, it is otherwise with art. We know that man was not made for art, but that art was made for man. We forget each time we speak of "art for art's sake" that there is need precisely to define the meaning of the expression and to recall that but for truth art could not have for its object the perfecting of political institutions, the uplifting of the masses, the correction of customs, the teachings of religion, and that although this may lead finally to the realization of beauty, it nevertheless remains the duty of man, and consequently, is human in its origin, human in its development, and human in its aim.
Upon all these points, it is only necessary to think sensibly, as also upon the question – which we have not touched upon, – of knowing under what conditions, in what sense, and in what degree the person of the artist can or should remain foreign to his work.
But a peculiarity of Flaubert's, – and one more personal, which even most of the naturalists have not shared with him, neither the Dutch in their paintings, nor the English in the history of romance (the author of Tom Jones or of Clarissa Harlowe), nor the Russians, Tolstoi or Dostoiefski, – is to despise the rôle of irony in art. "My personages are profoundly repugnant to me," he wrote, à propos of Madame Bovary. But they were not always repugnant to him, at least not all of them, and, in verification of this, we find that he has not for Spendius, Matho, Hamilcar, and Hanno, the boundless scorn that he affects for Homais or for Bournisien, for Bouvard or for Pecuchet.
We recognise here the particular and special form of Flaubert's pessimism. That there could be people in the world, among his contemporaries, who were not wholly absorbed and preoccupied with art, surpassed his comprehension, and when this indifference did not arouse an indignation which exasperated him even to blows, it drew from him a scornful laughter that one might call Homeric or Rabelaisian, since it incited more to anger than to gaiety. And this is the reason why Madame Bovary, Education Sentimentale, Un Cœur Simple, and Bouvard et Pecuchet would be more truly named were they called satires and not representations.
The exaggeration of the principle here recoils upon itself. That disinterestedness, that impartiality, that serenity which permitted him to "hover impartially above all objects" deserted him. A satirist, or to be more exact, a caricaturist, awoke within the naturalist. He raged at his own characters. He railed at them and mocked them. The interest of the representation had undergone a change. He was no longer in the attitude of mere fidelity to facts, but in a state of scorn and violent derision. Homais and Bournisien are no longer studies in themselves, but a burden to Flaubert. His Education Sentimentale, in spite of him, became, to use his own expression, an overflow of rancour. In Bouvard et Pecuchet he gave way to his hatred of humanity; here, as a favour, and under the mask of irony, he brings himself into his work, and, like a simple Madame Sand, or a vulgar De Musset, we perceive Flaubert himself, bull-necked and ruddy, with the moustaches of a Gallic chief, agonizing at each turn in the romance.
It is not necessary to exaggerate Flaubert's influence. In his time there were ten other writers, none of whom equalled him, – Parnassians in poetry, positivists in criticism, realists in romance or in dramatic writing, – who laboured at the same work. His æstheticism is not his alone, yet Madame Bovary and Salammbô shot like unexpected meteors out of a grey sky, the dull, low sky of the Second Empire. In 1860 the sky was not so grey or so low; and the Poèmes Antiques of Leconte de Lisle, the Études d'histoire religieuse of Renan, and the Essais de Critique of Taine, are possibly not unworthy to be placed in parallel or comparison with the first writings of Flaubert. An exquisite judge of things of the mind, J. J. Weiss, very clearly saw at that time what there was in common in all these works, in the glory of which he was not deceived when he added the Fleurs du Mai by Charles Baudelaire, and the first comedies of Alexandre Dumas fils. But the truth is, not one of these works was marked with signs of masterly maturity in like degree with Madame Bovary.
It is, then, natural that, from day to day, Flaubert should become a guide, and here, if we consider the nature of the lessons he gives, we cannot deny their towering excellence.
If there was need to agitate against romanticism, Madame Bovary performed the duty; and if in this agitation there was need to save what was worth salvation, Salammbô saved it. If it was fitting to recall to poets and to writers of romance, to Madame Sand herself and Victor Hugo, that art was not invented as a public carrier for their confidences, it is still Flaubert who does it. He taught the school of hasty writers that talent, or even genius, is in need of discipline, – the discipline of a long and painful prenticehood in the making and unmaking of their work. He has widened, and especially has he hollowed and deepened, the notion that romanticism was born of nature, and, in doing this, has brought art back to the fountain-head of inspiration. His rhetoric and æstheticism brought him face to face with Nature, enabled him to see her, a gift as rare as it is great, and to "represent" her – the proof of the preceding. It is the artist that judges the model. Poets and romance-writers, like painters, we value only in as much as they represent life – by and for the fidelity, the originality, the novelty, the depth, the distinction, the perfection with which they represent it. It is the rule of rules, the principle of principles! And if Flaubert had no other merit than to have seen this better than any other writer of his age, it would be enough to assure for him a place, and a very exalted place, in the Pantheon of French Literature.
