Part 16

So long as Ibsen does this, he achieves great and solid things; and in Ghosts a scientific dogma, the law or theory of heredity, has for once taken the place of fate, and almost persuaded us that science, if it takes poetry from us, can restore to us a kind of poetry. But, as Maeterlinck has seen, as it is impossible not to see,

quand Ibsen, dans d'autres drames, essaie de relier a d'autres mysteres les gestes de ses hommes en mal de conscience exceptionelle ou de ses femmes hallucinees, il faut convenir que, si l'atmosphere qu'il parvient a creer est etrange et troublante, elle est rarement saine et respirable, parce qu'elle est rarement raisonnable et reele.

From the time when, in A Doll's House, Ibsen's puppets came to life, they have refused ever since to be put back into their boxes. The manager may play what tricks with them he pleases, but he cannot get them back into their boxes. They are alive, and they live with a weird, spectacular, but irrevocable life. But, after the last play of all, the dramatic epilogue, When we Dead Awaken, the puppets have gone back into their boxes. Now they have come to obey the manager, and to make mysterious gestures which they do not understand, and to speak in images and take them for literal truths. Even their spectral life has gone out of them; they are rigid now, and only the strings set them dancing. The puppets had come to life, they had lived the actual life of the earth; and then a desire of the impossible, the desire of a life rarefied beyond human limits, took their human life from them, and they were puppets again. The epilogue to the plays is the apostasy of the man of science, and, as with all apostates, his new faith is not a vital thing; the poet was not really there to reawaken.

Before Ibsen the drama was a part of poetry; Ibsen has made it prose. All drama up to Ibsen had been romantic; Ibsen made it science. Until Ibsen no playwright had ever tried to imitate life on the stage, or even, as Ibsen does, to interpret it critically. The desire of every dramatist had been to create over again a more abundant life, and to create it through poetry or through humour; through some form, that is, of the imagination. There was a time when Ibsen too would have made poetry of the drama; there was a time when verse seemed to him the only adequate form in which drama could be written. But his power to work in poetry was not equal to his desire to be a poet; and, when he revolted against verse and deliberately adopted as his material 'the common order of things,' when he set himself, for the first time in the history of the drama, to produce an illusion of reality rather than a translation or transfiguration of reality, he discovered his own strength, the special gift which he had brought into the world; but at the same time he set, for himself and for his age, his own limits to drama.

It is quite possible to write poetic drama in prose, though to use prose rather than verse is to write with the left hand rather than with the right. Before Ibsen, prose had been but a serving-maid to verse; and no great dramatist had ever put forward the prose conception of the drama. Shakespeare and the Elizabethans had used prose as an escape or a side-issue, for variety, or for the heightening of verse. Moliere had used prose as the best makeshift for verse, because he was not himself a good craftsman in the art. And, along with the verse, and necessarily dependent upon it, there was the poetic, the romantic quality in drama. Think of those dramatists who seem to have least kinship with poetry; think, I will not say of Moliere, but of Congreve. What is more romantic than The Way of the World? But Ibsen extracts the romantic quality from drama as if it were a poison; and, in deciding to write realistically in prose, he gives up every aim but that which he defines, so early as 1874, as the wish 'to produce the impression on the reader that what he was reading was something that had really happened.' He is not even speaking of the effect in a theatre; he is defining his aim inside the covers of a book, his whole conception of drama.

The art of imitation has never been carried further than it has been carried by Ibsen in his central plays; and with him, at his best, it is no mere imitation but a critical interpretation of life. How greatly this can be done, how greatly Ibsen has done it, there is Ghosts to show us. Yet at what point this supreme criticism may stop, what remains beyond it in the treatment of the vilest contemporary material, we shall see if we turn to a play which seems at first sight more grossly realistic than the most realistic play of Ibsen--Tolstoi's Powers of Darkness. Though, as one reads and sees it, the pity and fear seem to weigh almost intolerably upon one, the impression left upon the mind when the reading or the performance is over, is that left by the hearing of noble and tragic music. How, out of such human discords, such a divine harmony can be woven I do not know; that is the secret of Tolstoi's genius, as it is the secret of the musician's. Here, achieved in terms of naked horror, we find some of the things which Maeterlinck has aimed at and never quite rendered through an atmosphere and through forms of vague beauty. And we find also another kind of achievement, by the side of which Ibsen's cunning adjustments of reality seem a little trivial or a little unreal. Here, for once, human life is islanded on the stage, a pin-point of light in an immense darkness; and the sense of that surrounding darkness is conveyed to us, as in no other modern play, by an awful sincerity and an unparalleled simplicity. Whether Tolstoi has learned by instinct some stagecraft which playwrights have been toiling after in vain, or by what conscious and deliberate art he has supplemented instinct, I do not know. But, out of horror and humour, out of some creative abundance which has taken the dregs of human life up into itself and transfigured them by that pity which is understanding, by that faith which is creation, Tolstoi has in this play done what Ibsen has never done--given us an interpretation of life which owes nothing to science, nothing to the prose conception of life, but which, in spite of its form, is essential poetry.

Ibsen's concern is with character; and no playwright has created a more probable gallery of characters with whom we can become so easily and so completely familiar. They live before us, and with apparently so unconscious a self-revelation that we speculate about them as we would about real people, and sometimes take sides with them against their creator. Nora would, would not, have left her children! We know all their tricks of mind, their little differences from other people, their habits, the things that a novelist spends so much of his time in bringing laboriously before us. Ibsen, in a single stage direction, gives you more than you would find in a chapter of a novel. His characters, when they are most themselves, are modern, of the day or moment; they are average, and represent nothing which we have not met with, nothing which astonishes us because it is of a nobility, a heroism, a wildness beyond our acquaintance. It is for this that he has been most praised; and there is something marvellous in the precision of his measurements of just so much and no more of the soul.

Yet there are no great characters in Ibsen; and do not great characters still exist? Ibsen's exceptional people never authenticate themselves as being greatly exceptional; their genius is vouched for on a report which they are themselves unable to confirm, as in the inarticulate poet Loevborg, or on their own assertion, as with John Gabriel Borkman, of whom even Dr. Brandes admits, 'His own words do not convince me, for one, that he has ever possessed true genius.' When he is most himself, when he has the firmest hold on his material, Ibsen limits himself to that part of the soul which he and science know. By taking the average man as his hero, by having no hero, no villain, only probable levels, by limiting human nature to the bounds within which he can clinically examine it, he shirks, for the most part, the greatest crisis of the soul. Can the greatest drama be concerned with less than the ultimate issues of nature, the ultimate types of energy? with Lear and with Oedipus? The world of Shakespeare and of the Greeks is the world; it is universal, whether Falstaff blubbers in the tavern or Philoctetes cries in the cave. But the world which Ibsen really knows is that little segment of the world which we call society; its laws are not those of nature, its requirements are not the requirements of God or of man; it is a business association for the capture and division of profits; it is, in short, a fit subject for scientific study, but no longer a part of the material of poetry. The characteristic plays of Ibsen are rightly known as 'social dramas.' Their problem, for the main part, is no longer man in the world, but man in society. That is why they have no atmosphere, no background, but are carefully localised.

The rhythm of prose is physiological; the rhythm of poetry is musical. There is in every play of Ibsen a rhythm perfect of its kind, but it is the physiological rhythm of prose. The rhythm of a play of Shakespeare speaks to the blood like wine or music; it is with exultation, with intoxication, that we see or read Antony and Cleopatra, or even Richard II. But the rhythm of a play of Ibsen is like that of a diagram in Euclid; it is the rhythm of logic, and it produces in us the purely mental exaltation of a problem solved. These people who are seen so clearly, moving about in a well-realised world, using probable words and doing necessary things, may owe some of their manner at least to the modern French stage, and to the pamphleteer's prose world of Dumas fils; yet, though they may illustrate problems, they no longer recite them. They are seen, not as the poet sees his people, naked against a great darkness, but clothed and contemporary, from the level of an ironical observer who sits in a corner of the same room. It is the doctor who sits there, watching his patients, and smiling ambiguously as he infers from his knowledge of their bodies what pranks their souls are likely to play.

If Ibsen gets no other kind of beauty, does he not get beauty of emotion? Or can there be beauty in an intensity of emotion which can be at least approached, in the power of thrilling, by an Adelphi melodrama? Is the speech of his people, when it is most nearly a revelation of the obscure forces outside us or within us, more than a stammering of those to whom unconsciousness does not lend distinction but intensifies idiosyncrasy? Drama, in its essence, requires no speech; it can be played by marionettes, or in dumb show, and be enthralling. But, speech once admitted, must not that speech, if it is to collaborate in supreme drama, be filled with imagination, be itself a beautiful thing? To Ibsen beauty has always been of the nature of an ornament, not an end. He would concentrate it into a catchword, repeated until it has lost all emotional significance. For the rest, his speech is the language of the newspaper, recorded with the fidelity of the phonograph. Its whole aim is at economy, as if economy were an end rather than a means.

Has not Ibsen, in the social dramas, tried to make poems without words? There is to be beauty of motive and beauty of emotion; but the words are to be the plainest of all the plain words which we use in talking with one another, and nothing in them is to speak greatly when great occasions arise. Men's speech in great drama is as much higher than the words they would use in real life as their thoughts are higher than those words. It says the unuttered part of our speech. Ibsen would suppress all this heightening as he has suppressed the soliloquy and the aside. But here what he suppresses is not a convention but a means of interpretation. It is suppressing the essence for the sake of the accident.

Ibsen's genius for the invention of a situation has never been surpassed. More living characters than the characters of Ibsen have never moved on the stage. His women are at work now in the world, interpreting women to themselves, helping to make the women of the future. He has peopled a new world. But the inhabitants of this new world, before they begin to transgress its laws and so lose their own citizenship there, are so faithfully copied from the people about us that they share their dumbness, that dumbness to which it is the power and privilege of poetry to give speech. Given the character and the situation, what Ibsen asks at the moment of crisis is: What would this man be most likely to say? not, What would be the finest, the most deeply revealing thing that he could say? In that difference lies all the difference between prose and poetry.

1906.

JORIS-KARL HUYSMANS

The novels of Huysmans, however we may regard them as novels, are, at all events, the sincere and complete expression of a very remarkable personality. From Marthe to La-Bas every story, every volume, disengages the same atmosphere--the atmosphere of a London November, when mere existence is a sufficient burden, and the little miseries of life loom up through the fog into a vague and formidable grotesqueness. Here, for once, is a pessimist whose philosophy is mere sensation--and sensation, after all, is the one certainty in a world which may be well or ill arranged, for ultimate purposes, but which is certainly, for each of us, what each of us feels it to be. To Huysmans the world appears to be a profoundly uncomfortable, unpleasant, ridiculous place, with a certain solace in various forms of art, and certain possibilities of at least temporary escape. Part of his work presents to us a picture of ordinary life as he conceives it, in its uniform trivial wretchedness; in another part he has made experiment in directions which have seemed to promise escape, relief; in yet other portions he has allowed himself the delight of his sole enthusiasm, the enthusiasm of art. He himself would be the first to acknowledge--indeed, practically, he has acknowledged--that the particular way in which he sees life is a matter of personal temperament and constitution, a matter of nerves. The Goncourts have never tired of insisting on the fact of their nevrose, of pointing out its importance in connection with the form and structure of their work, their touch on style, even. To them the maladie fin de siecle has come delicately, as to the chlorotic fine ladies of the Faubourg Saint-Germain: it has sharpened their senses to a point of morbid acuteness, it has given their work a certain feverish beauty. To Huysmans it has given the exaggerated horror of whatever is ugly and unpleasant, with the fatal instinct of discovering, the fatal necessity of contemplating, every flaw and every discomfort that a somewhat imperfect world can offer for inspection. It is the transposition of the ideal. Relative values are lost, for it is the sense of the disagreeable only that is heightened; and the world, in this strange disorder of vision, assumes an aspect which can only be compared with that of a drop of impure water under the microscope. 'Nature seen through a temperament' is Zola's definition of all art. Nothing, certainly, could be more exact and expressive as a definition of the art of Huysmans.

To realise how faithfully and how completely Huysmans has revealed himself in all he has written, it is necessary to know the man. 'He gave me the impression of a cat,' some interviewer once wrote of him; 'courteous, perfectly polite, almost amiable, but all nerves, ready to shoot out his claws at the least word.' And, indeed, there is something of his favourite animal about him. The face is grey, wearily alert, with a look of benevolent malice. At first sight it is commonplace, the features are ordinary, one seems to have seen it at the Bourse or the Stock Exchange. But gradually that strange, unvarying expression, that look of benevolent malice, grows upon you as the influence of the man makes itself felt. I have seen Huysmans in his office--he is an employe in the Ministry of Foreign Affairs, and a model employe; I have seen him in a cafe, in various houses; but I always see him in memory as I used to see him at the house of the bizarre Madame X. He leans back on the sofa, rolling a cigarette between his thin, expressive fingers, looking at no one and at nothing, while Madame X. moves about with solid vivacity in the midst of her extraordinary menagerie of bric-a-brac. The spoils of all the world are there, in that incredibly tiny salon; they lie underfoot, they climb up walls, they cling to screens, brackets, and tables; one of your elbows menaces a Japanese toy, the other a Dresden china shepherdess; all the colours of the rainbow clash in a barbaric discord of notes. And in a corner of this fantastic room, Huysmans lies back indifferently on the sofa, with the air of one perfectly resigned to the boredom of life. Something is said by my learned friend who is to write for the new periodical, or perhaps it is the young editor of the new periodical who speaks, or (if that were not impossible) the taciturn Englishman who accompanies me; and Huysmans, without looking up, and without taking the trouble to speak very distinctly, picks up the phrase, transforms it, more likely transpierces it, in a perfectly turned sentence, a phrase of impromptu elaboration. Perhaps it is only a stupid book that some one has mentioned, or a stupid woman; as he speaks, the book looms up before one, becomes monstrous in its dulness, a masterpiece and miracle of imbecility; the unimportant little woman grows into a slow horror before your eyes. It is always the unpleasant aspect of things that he seizes, but the intensity of his revolt from that unpleasantness brings a touch of the sublime into the very expression of his disgust. Every sentence is an epigram, and every epigram slaughters a reputation or an idea. He speaks with an accent as of pained surprise, an amused look of contempt, so profound that it becomes almost pity, for human imbecility.

Yes, that is the true Huysmans, the Huysmans of A Rebours, and it is just such surroundings that seem to bring out his peculiar quality. With this contempt for humanity, this hatred of mediocrity, this passion for a somewhat exotic kind of modernity, an artist who is so exclusively an artist was sure, one day or another, to produce a work which, being produced to please himself, and being entirely typical of himself, would be, in a way, the quintessence of contemporary Decadence. And it is precisely such a book that Huysmans has written, in the extravagant, astonishing A Rebours. All his other books are a sort of unconscious preparation for this one book, a sort of inevitable and scarcely necessary sequel to it. They range themselves along the line of a somewhat erratic development, from Baudelaire, through Goncourt, by way of Zola, to the surprising originality of so disconcerting an exception to any and every order of things.

The descendant of a long line of Dutch painters--one of whom, Cornelius Huysmans, has a certain fame among the lesser landscape men of the great period--Joris-Karl Huysmans was born at Paris, February 5, 1848. His first book, Le Drageoir a Epices, published at the age of twenty-six, is a pasticcio of prose poems, done after Baudelaire, of little sketches, done after Dutch artists, together with a few studies of Parisian landscape, done after nature. It shows us the careful, laboured work of a really artistic temperament; it betrays, here and there, the spirit of acrimonious observation which is to count for so much with Huysmans--in the crude malice of 'L'Extase,' for example, in the notation of the 'richness of tone,' the 'superb colouring,' of an old drunkard. And one sees already something of the novelty and the precision of his description, the novelty and the unpleasantness of the subjects which he chooses to describe, in this vividly exact picture of the carcass of a cow hung up outside a butcher's shop: 'As in a hothouse, a marvellous vegetation flourished in the carcass. Veins shot out on every side like trails of bind-weed; dishevelled branch-work extended itself along the body, an efflorescence of entrails unfurled their violet-tinted corollas, and big clusters of fat stood out, a sharp white, against the red medley of quivering flesh.'

In Marthe: histoire d'une fille, which followed in 1876, two years later, Huysmans is almost as far from actual achievement as in Le Drageoir a Epices, but the book, in its crude attempt to deal realistically, and somewhat after the manner of Goncourt, with the life of a prostitute of the lowest depths, marks a considerable advance upon the somewhat casual experiments of his earlier manner. It is important to remember that Marthe preceded La Fille Elisa and Nana. 'I write what I see, what I feel, and what I have experienced,' says the brief and defiant preface, 'and I write it as well as I can: that is all. This explanation is not an excuse, it is simply the statement of the aim that I pursue in art.' Explanation or excuse notwithstanding, the book was forbidden to be sold in France. It is Naturalism in its earliest and most pitiless stage--Naturalism which commits the error of evoking no sort of interest in this unhappy creature who rises a little from her native gutter, only to fall back more woefully into the gutter again. Goncourt's Elisa at least interests us; Zola's Nana at all events appeals to our senses. But Marthe is a mere document, like her story. Notes have been taken--no doubt sur le vif--they have been strung together, and here they are, with only an interesting brutality, a curious sordidness to note, in these descriptions that do duty for psychology and incident alike, in the general flatness of character, the general dislocation of episode.

Les Soeurs Vatard, published in 1879, and the short story Sac au Dos, which appeared in 1880 in the famous Zolaist manifesto, Les Soirees de Medan, show the influence of Les Rougon-Macquart rather than of Germinie Lacerteux. For the time the 'formula' of Zola has been accepted: the result is, a remarkable piece of work, but a story without a story, a frame without a picture. With Zola, there is at all events a beginning and an end, a chain of events, a play of character upon incident. But in Les Soeurs Vatard there is no reason for the narrative ever beginning or ending; there are miracles of description--the workroom, the rue de Sevres, the locomotives, the Foire du pain d'epice--which lead to nothing; there are interiors, there are interviews, there are the two work-girls, Celine and Desiree, and their lovers; there is what Zola himself described as tout ce milieu ouvrier, ce coin de misere et d'ignorance, de tranquille ordure et d'air naturellement empeste. And with it all there is a heavy sense of stagnancy, a dreary lifelessness. All that is good in the book reappears, in vastly better company, in En Menage (1881), a novel which is, perhaps, more in the direct line of heritage from L'Education Sentimentale--the starting-point of the Naturalistic novel--than any other novel of the Naturalists.

En Menage is the story of 'Monsieur Tout-le-monde, an insignificant personality, one of those poor creatures who have not even the supreme consolation of being able to complain of any injustice in their fate, for an injustice supposes at all events a misunderstood merit, a force.' Andre is the reduction to the bourgeois formula of the invariable hero of Huysmans. He is just enough removed from the commonplace to suffer from it with acuteness. He cannot get on either with or without a woman in his establishment. Betrayed by his wife, he consoles himself with a mistress, and finally goes back to the wife. And the moral of it all is: 'Let us be stupidly comfortable, if we can, in any way we can: but it is almost certain that we cannot.' In A Vau-l'Eau, a less interesting story which followed En Menage, the daily misery of the respectable M. Folantin, the government employe, consists in the impossible search for a decent restaurant, a satisfactory dinner: for M. Folantin, too, there is only the same counsel of a desperate, an inevitable resignation. Never has the intolerable monotony of small inconveniences been so scrupulously, so unsparingly chronicled, as in these two studies in the heroic degree of the commonplace. It happens to Andre, at a certain epoch in his life, to take back an old servant who had left him many years before. He finds that she has exactly the same defects as before, and 'to find them there again,' comments the author, 'did not displease him. He had been expecting them all the time, he saluted them as old acquaintances, yet with a certain surprise, notwithstanding, to see them neither grown nor diminished. He noted for himself with satisfaction that the stupidity of his servant had remained stationary.' On another page, referring to the inventor of cards, Huysmans defines him as one who 'did something towards suppressing the free exchange of human imbecility.' Having to say in passing that a girl has returned from a ball, 'she was at home again,' he observes, 'after the half-dried sweat of the waltzes.' In this invariably sarcastic turn of the phrase, this absoluteness of contempt, this insistence on the disagreeable, we find the note of Huysmans, particularly at this point in his career, when, like Flaubert, he forced himself to contemplate and to analyse the more mediocre manifestations of la betise humaine.

There is a certain perversity in this furious contemplation of stupidity, this fanatical insistence on the exasperating attraction of the sordid and the disagreeable; and it is by such stages that we come to A Rebours. But on the way we have to note a volume of Croquis Parisiens (1880), in which the virtuoso who is a part of the artist in Huysmans has executed some of his most astonishing feats; and a volume on L'Art Moderne (1883), in which the most modern of artists in literature has applied himself to the criticism--the revelation, rather--of modernity in art. In the latter, Huysmans was the first to declare the supremacy of Degas--'the greatest artist that we possess to-day in France'--while announcing with no less fervour the remote, reactionary, and intricate genius of Gustave Moreau. He was the first to discover Raffaelli, 'the painter of poor people and the open sky--a sort of Parisian Millet,' as he called him; the first to discover Forain, 'le veritable peintre de la fille'; the first to discover Odilon Redon, to do justice to Pissaro and Paul Gauguin. No literary artist since Baudelaire has made so valuable a contribution to art criticism, and the Curiosites Esthetiques are, after all, less exact in their actual study, less revolutionary, and less really significant in their critical judgments, than L'Art Moderne. The Croquis Parisiens, which, in its first edition, was illustrated by etchings of Forain and Raffaelli, is simply the attempt to do in words what those artists have done in aquafortis or in pastel. There are the same Parisian types--the omnibus-conductor, the washerwoman, the man who sells hot chestnuts--the same impressions of a sick and sorry landscape, La Bievre, for preference, in all its desolate and lamentable attraction; there is a marvellously minute series of studies of that typically Parisian music-hall, the Folies-Bergere. Huysmans' faculty of description is here seen at its fullest stretch of agility; precise, suggestive, with all the outline and colour of actual brush-work, it might even be compared with the art of Degas, only there is just that last touch wanting, that breath of palpitating life, which is what we always get in Degas, what we never get in Huysmans.

In L'Art Moderne, speaking of the water-colours of Forain, Huysmans attributes to them 'a specious and cherche art, demanding, for its appreciation, a certain initiation, a certain special sense.' To realise the full value, the real charm, of A Rebours, some such initiation might be deemed necessary. In its fantastic unreality, its exquisite artificiality, it is the natural sequel of En Menage and A Vau-l'Eau, which are so much more acutely sordid than the most sordid kind of real life; it is the logical outcome of that hatred and horror of human mediocrity, of the mediocrity of daily existence, which we have seen to be the special form of Huysmans' nevrose. The motto, taken from a thirteenth-century mystic, Rusbroeck the Admirable, is a cry for escape, for the 'something in the world that is there in no satisfying measure, or not at all': Il faut que je me rejouisse au-dessus du temps ... quoique le monde ait horreur de ma joie et que sa grossierete ne sache pas ce que je veux dire. And the book is the history of a Thebaide raffinee--a voluntary exile from the world in a new kind of 'Palace of Art.' Des Esseintes, the vague but typical hero, is one of those half-pathological cases which help us to understand the full meaning of the word decadence, which they partly represent. The last descendant of an ancient family, his impoverished blood tainted by all sorts of excesses, Des Esseintes finds himself at thirty sur le chemin, degrise, seul, abominablement lasse. He has already realised that 'the world is divided, in great part, into swaggerers and simpletons.' His one desire is to 'hide himself away, far from the world, in some retreat, where he might deaden the sound of the loud rumbling of inflexible life, as one covers the street with straw, for sick people.' This retreat he discovers, just far enough from Paris to be safe from disturbance, just near enough to be saved from the nostalgia of the unattainable. He succeeds in making his house a paradise of the artificial, choosing the tones of colour that go best with candle-light, for it need scarcely be said that Des Esseintes has effected a simple transposition of night and day. His disappearance from the world has been complete; it seems to him that the 'comfortable desert' of his exile need never cease to be just such a luxurious solitude; it seems to him that he has attained his desire, that he has attained to happiness.

Disturbing physical symptoms harass him from time to time, but they pass. It is an effect of nerves that now and again he is haunted by remembrance; the recurrence of a perfume, the reading of a book, brings back a period of life when his deliberate perversity was exercised actively in matters of the senses. There are his fantastic banquets, his fantastic amours: the repas de deuil, Miss Urania the acrobat, the episode of the ventriloquist-woman and the reincarnation of the Sphinx and the Chimaera of Flaubert, the episode of the boy chez Madame Laure. A casual recollection brings up the schooldays of his childhood with the Jesuits, and with that the beliefs of childhood, the fantasies of the Church, the Catholic abnegation of the Imitatio joining so strangely with the final philosophy of Schopenhauer. At times his brain is haunted by social theories--his dull hatred of the ordinary in life taking form in the region of ideas. But in the main he feeds himself, with something of the satisfaction of success, on the strange food for the sensations with which he has so laboriously furnished himself. There are his books, and among these a special library of the Latin writers of the Decadence. Exasperated by Virgil, profoundly contemptuous of Horace, he tolerates Lucan (which is surprising), adores Petronius (as well he might), and delights in the neologisms and the exotic novelty of Apuleius. His curiosity extends to the later Christian poets--from the coloured verse of Claudian down to the verse which is scarcely verse of the incoherent ninth century. He is, of course, an amateur of exquisite printing, of beautiful bindings, and possesses an incomparable Baudelaire (edition tiree a un exemplaire), a unique Mallarme. Catholicism being the adopted religion of the Decadence--for its venerable age, valuable in such matters as the age of an old wine, its vague excitation of the senses, its mystical picturesqueness--Des Esseintes has a curious collection of the later Catholic literature, where Lacordaire and the Comte de Falloux, Veuillot and Ozanam, find their place side by side with the half-prophetic, half-ingenious Hello, the amalgam of a monstrous mysticism and a casuistical sensuality, Barbey d'Aurevilly. His collection of 'profane' writers is small, but it is selected for the qualities of exotic charm that have come to be his only care in art--for the somewhat diseased, or the somewhat artificial beauty that alone can strike a responsive thrill from his exacting nerves. 'Considering within himself, he realised that a work of art, in order to attract him, must come to him with that quality of strangeness demanded by Edgar Poe; but he fared yet further along this route, and sought for all the Byzantine flora of the brain, for complicated deliquescences of style; he required a troubling indecision over which he could muse, fashioning it after his will to more of vagueness or of solid form, according to the state of his mind at the moment. He delighted in a work of art, both for what it was in itself and for what it could lend him; he would fain go along with it, thanks to it, as though sustained by an adjuvant, as though borne in a vehicle, into a sphere where his sublimated sensations would wake in him an unaccustomed stir, the cause of which he would long and vainly seek to determine.' So he comes to care supremely for Baudelaire, 'who, more than any other, possessed the marvellous power of rendering, with a strange sanity of expression, the most fleeting, the most wavering morbid states of exhausted minds, of desolate souls.' In Flaubert he prefers La Tentation de Saint-Antoine; in Goncourt, La Faustin; in Zola, La Faute de l'Abbe Mouret--the exceptional, the most remote and recherche outcome of each temperament. And of the three it is the novel of Goncourt that appeals to him with special intimacy--that novel which, more than any other, seems to express, in its exquisitely perverse charm, all that decadent civilisation of which Des Esseintes is the type and symbol. In poetry he has discovered the fine perfume, the evanescent charm, of Paul Verlaine, and near that great poet (forgetting, strangely, Arthur Rimbaud) he places two poets who are curious--the disconcerting, tumultuous Tristan Corbiere, and the painted and bejewelled Theodore Hannon. With Edgar Poe he has the instinctive sympathy which drew Baudelaire to the enigmatically perverse Decadent of America; he delights, sooner than all the world, in the astonishing, unbalanced, unachieved genius of Villiers de l'Isle-Adam. Finally, it is in Stephane Mallarme that he finds the incarnation of 'the decadence of a literature, irreparably affected in its organism, weakened in its ideas by age, exhausted by the excesses of syntax, sensitive only to the curiosity which fevers sick people, and yet hastening to say everything, now at the end, torn by the wish to atone for all its omissions of enjoyment, to bequeath its subtlest memories of sorrow on its death-bed.'

But it is not on books alone that Des Esseintes nurses his sick and craving fancy. He pushes his delight in the artificial to the last limits, and diverts himself with a bouquet of jewels, a concert of flowers, an orchestra of liqueurs, an orchestra of perfumes. In flowers he prefers the real flowers that imitate artificial ones. It is the monstrosities of nature, the offspring of unnatural adulteries, that he cherishes in the barbarically coloured flowers, the plants with barbaric names, the carnivorous plants of the Antilles--morbid horrors of vegetation, chosen, not for their beauty, but for their strangeness. And his imagination plays harmonies on the sense of taste, like combinations of music, from the flute-like sweetness of anisette, the trumpet-note of kirsch, the eager yet velvety sharpness of curacao, the clarionet. He combines scents, weaving them into odorous melodies, with effects like those of the refrains of certain poems, employing, for example, the method of Baudelaire in L'Irreparable and Le Balcon, where the last line of the stanza is the echo of the first, in the languorous progression of the melody. And above all he has his few, carefully chosen pictures, with their diverse notes of strange beauty and strange terror--the two Salomes of Gustave Moreau, the 'Religious Persecutions' of Jan Luyken, the opium-dreams of Odilon Redon. His favourite artist is Gustave Moreau, and it is on this superb and disquieting picture that he cares chiefly to dwell.

A throne, like the high altar of a cathedral, rose beneath innumerable arches springing from columns, thick-set as Roman pillars, enamelled with vari-coloured bricks, set with mosaics, incrusted with lapis lazuli and sardonyx, in a palace like the basilica of an architecture at once Mussulman and Byzantine. In the centre of the tabernacle surmounting the altar, fronted with rows of circular steps, sat the Tetrarch Herod, the tiara on his head, his legs pressed together, his hands on his knees. His face was yellow, parchment-like, annulated with wrinkles, withered with age; his long beard floated like a white cloud on the jewelled stars that constellated the robe of netted gold across his breast. Around this statue, motionless, frozen in the sacred pose of a Hindu god, perfumes burned, throwing out clouds of vapour, pierced, as by the phosphorescent eyes of animals, by the fire of precious stones set in the sides of the throne; then the vapour mounted, unrolling itself beneath arches where the blue smoke mingled with the powdered gold of great sunrays, fallen from the domes.

In the perverse odour of perfumes, in the overheated atmosphere of this church, Salome, her left arm extended in a gesture of command, her bent right arm holding at the level of the face a great lotus, advances slowly to the sound of a guitar, thrummed by a woman who crouches on the floor.

With collected, solemn, almost august countenance, she begins the lascivious dance that should waken the sleeping senses of the aged Herod; her breasts undulate, become rigid at the contact of the whirling necklets; diamonds sparkle on the dead whiteness of her skin, her bracelets, girdles, rings, shoot sparks; on her triumphal robe, sewn with pearls, flowered with silver, sheeted with gold, the jewelled breast-plate, whose every stitch is a precious stone, bursts into flame, scatters in snakes of fire, swarms on the ivory-toned, tea-rose flesh, like splendid insects with dazzling wings, marbled with carmine, dotted with morning gold, diapered with steel-blue, streaked with peacock-green.