Two French Critics

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Title:     Two French Critics
Author: Edmund Gosse [More Titles by Gosse]

EMILE FAGUET--REMY DE GOURMONT

The importance of literary criticism in the higher education of a race has been recognized in no country in the world except France. Elsewhere there have arisen critics of less, or more, or even of extreme merit, but nowhere else has there been a systematic training in literature which has embraced a whole generation, and has been intimately combined with ethics. The line of action which Matthew Arnold vainly and pathetically urged on the Anglo-Saxon world has been unobtrusively but most effectively taken by France for now more than half a century. When the acrid and ridiculous controversy between the Classical and the Romantic schools died down, criticism in France became at once more reasonable and more exact. The fatuous formula which has infected all races, and is not yet extirpated in this country--the "I do not like you, Dr. Fell, the reason why I cannot tell"--passed into desuetude. It was implicitly recognized that it is your duty, if you express a view, to be able to "tell" on what principles it is founded. In fact, if we concentrate our attention on the progress of French professional criticism, we see it becoming steadily more philosophical and less empirical.

But about 1875, after the period of Taine and Renan, and, in a quite other field, after that of Gautier and Paul de Saint Victor, we find criticism in Paris rapidly tending in two important directions, becoming on the one hand more and more exact, almost scientific, on the other daringly personal and impressionist. Ferdinand Brunetière, who was a man of extraordinary force of character, gave a colour to the whole scheme of literary instruction throughout France. He resisted the idea that literature was merely an entertainment or a pastime. He asserted that it was the crown and apex of a virile education, and he declared its aim to be the maintenance and progress of morality. With Brunetière everything was a question of morals. He was a strong man, and a fighting man; he enjoyed disputation and snuffed the breath of battle. He advanced the impersonality of literature and stamped on the pride of authors. In the year 1900, an observer glancing round professorial circles had to admit that the influence of Brunetière had become paramount. His arbitrary theory of the _évolution des genres, founded on Herbert Spencer and Darwin, and applied to the study of literature, pervaded the schools.

But the vehement tradition of Brunetière was undermined from the first by his two greatest rivals, Anatole France and Jules Lemaître, whose character was the exact opposite of his. They were "impressionist" critics, occupied with their own personal adventures among books, and not actively concerned with ethics. Their influence, especially that of Lemaître, since Anatole France retired from criticism before the close of the century, tempered what was rigid and insensitive in the too-vehement dogmatism of Brunetière, but they did not form a camp distinct from his. The sodality of the French Academy kept them together in a certain happy harmony, in spite of their contrast of character. Brunetière died in 1906, Lemaître in 1914; the effect of the one upon education, of the other upon social culture, had been immense, but it had not advanced since 1900. With the new century, new forces had come into prominence, and of the two most important of these we speak to-day.

It was the fate of France to lose, within a few months, the two most prominent critics of the period succeeding that of which I have just spoken. The death of Emile Faguet and of Remy de Gourmont marks another stage in the progress of criticism, and closes another chapter in its history. That their methods and modes of life were excessively different; that their efforts, if not hostile, were persistently opposed; that one was the most professorial of professors, the other the freest of free lances; that each, in a word, desired to be what the other was not; adds a piquancy to the task of considering them side by side. The first thing we perceive, in such a parallel, is the superficial contrast; the second is the innate similitude, so developed that these spirits in opposition are found in reality to represent, in a sort of inimical unison, the whole attitude towards literature of the generation in which they flourished. Their almost simultaneous disappearance leaves the field clear for other procedures under their guidance. In the extremely copious published writings of these two eminent men the name of each of them will scarcely be found. They worked, in their intense and fervid spheres, out of sight of one another. But, now both are dead, it is interesting to see how close to each other they were in their essential attitude, and how typical their activity is of the period between 1895 and 1915.

If anyone should rashly engage to write the life of Emile Faguet, he would find himself limited to the task of composing what the critic himself, in speaking of Montaigne, calls "the memoirs of a man who never had any occupation but thinking." Through the whole of a life which approached the term of threescore years and ten, Faguet was absorbed, more perhaps than any other man of his time, in the contemplation of the printed page. He said of himself, "I have never stopped reading, except to write, nor writing, except to read." In any other country but France, this preoccupation would have led to dreariness and pedantry, if not to a permanent and sterile isolation. But in France purely literary criticism, the examination and constant re-examination of the classics of the nation, takes an honoured and a vivid place in the education of the young. The literary teaching of the schools is one of the moral and intellectual forces of the France of to-day, and Faguet, who was the very type, and almost the exaggeration, of that tendency in teaching, was preserved from pedantry by the immense sympathy which surrounded him. His capacity for comprehending books, and for making others comprehend them, found response from a grateful and thirsty multitude of students.

Emile Faguet was born, on the 17th of December, 1847, at La Roche-sur-Yon, in Vendée, where his father was professor at the local lycée. M. Victor Faguet, who had received a prize for a translation of Sophocles into verse, nourished high academic ambitions for his son. From the noiseless annals of the future critic's childhood a single anecdote has been preserved, namely that, when he was a schoolboy, he solemnly promised his father that he would become a member of the French Academy. All his energy was centred towards that aim. He passed through the regular course which attends young men who study for the professoriate in France, and at last he became a professor himself at Bordeaux, and then in Paris. But in that career, as Dr. Johnson sententiously observed, "Unnumber'd suppliants croud Preferment's Gate," and at thirty-five Emile Faguet was still quite undistinguished. He saw his juniors, and in particular Lemaître and Brunetière, speed far in front of him, but he showed neither impatience nor ill-temper. Gradually he became a writer, but it was not until 1885 that his Les Grands Maîtres du XVIe Siècle attracted the attention of the public. He began to be famous at the age of forty, when his Etudes Littéraires sur le XIXe Siècle, clear, well arranged, amusing and informing, proved to French readers that here was a provider of substantial literature, always intelligent, never tiresome, who was exactly to their taste. From that time forth the remaining thirty years of Faguet's life extended themselves in a ceaseless cheerful industry of lecturing, writing, and interpreting, which bore fruit in a whole library of published books, perhaps surpassing in bulk what is known as the "output" of any other mortal man.

Though ever more concerned with ideas than with persons, Faguet did not disdain, in happy, brief, and salient lines, to sketch the authors who had written the books he analysed. Let us attempt a portrait of himself as he appeared in the later years of his life. No one ever less achieved the conventional type of academician. His person was little known in society, for he scarcely ever dined out. He had so long been a provincial professor that he never threw off a country look. In sober fact, Emile Faguet, with his brusque, stiff movements, his rough brush of a black moustache, and his conscientious walk, looked more like a non-commissioned officer in mufti than an ornament of the Institut. He was active in the streets, stumping along with an umbrella always pressed under his arm; on his round head there posed for ever a kind of ancient billycock hat. He had a supreme disdain for dress, and for the newspapers which made jokes about his clothing. He lived in a little stuffy apartment in the Rue Monge--on the fifth storey, if I remember right. He was an old bachelor, and the visitor, cordially welcomed to his rooms, was struck by the chaos of books--chairs, tables, the floor itself being covered with volumes, drowned in printed matter. Just space enough swept out to hold the author's paper and ink was the only oasis in the desert of books. I remember that, at the height of his fame and prosperity, there was no artificial light in his rooms. That army of his publications was marshalled by the sole aid of a couple of candles. Everything about him, but especially the frank dark eyes lifted in his ingenuous face, breathed an air of unaffected probity and simplicity, and of a kind of softly hurrying sense that life was so short, and there were so many books to read and to write, that there could be no time left for nonsense.

His image will long recur to the inner vision of his friends, as he went marching to his lecture or to his newspaper-office, nonchalant and easy, with his hands in his pockets, his elbow squeezing that enormous umbrella to his side. In the evening he would go, inelegantly dressed, in the same loosely martial way, to the theatre, for which he had an inordinate affection. He was not a "first-nighter," but dropped in to see a new piece whenever he wanted copy for his feuilleton. His lectures, it is reported, were familiar and conversational, with frequent repetition and copious quotation, the whole poured out as a man tells a story which he intimately knows, with an inexhaustible flow of thoughts and facts. Sometimes he was so vivacious as to be a little paradoxical, and led a laugh against himself. He stood before his students, formidable only in his erudition, easy of approach, austere and gay. His congested rooms in the Rue Monge were open to any young inquirer, but it was observed that Faguet never asked what the name of his visitor was, but how old he was. The younger the student, the less dogmatic was the professor, but the more familiar, abundant, sympathetic. It was noticeable in all his relations, with young and old alike, that Faguet's one aim invariably seemed to be honestly to make his interlocutor comprehend the matter in hand.

Some recollections of the outer presence of Emile Faguet should not be without value to us in fixing the character of his inner life, the spirit which pervaded his profuse and honest labour. No one in the history of literature has been more distinguished for intellectual probity; and no one has cared less for appearances, or for the glorification of his own character and cleverness. His value as a critic consists primarily in his capacity for thoroughly understanding what each author under consideration meant by this or that expression of his art. Faguet does not allow himself to be stung into eloquence by the touch of a master-mind, as Lemaître does, nor does he fly off from his subject on the wings of an imperative suggestion, like Anatole France, but he sticks close to the matter in hand, so close that he reaches comprehension by becoming absorbed in it. There is no writer on literature who has ever crept so completely into the skin of each old author as Faguet has done. He makes the dry bones live; he resuscitates the dead, and revives in them all that was essential in their original life, all that was really vital in them, even if it be ultimately to condemn the taste or the tendency exhibited. The first object with him is to vivify; to analyse and dissect come next.

He was open to all impressions, and he was particularly admirable in his periodical surveys of the four great centuries of French verse and prose, because of his unflagging open-mindedness. He saw the living thread of literary history, running, a pulsating stream, from Rabelais to Flaubert. He had followed it so often, up and down, this way and that, that no curve of it, no backwater was unfamiliar to him. Lassitude is as unknown to Faguet as it was to Shelley's "Skylark." His curiosity is always awake; no shadow of satiety ever comes near him. He was a Titan in his way, but never a "weary Titan"; he never felt "the orb of his fate," though it embraced so much, to be "too vast." The more elaborate or complex an author was, the more actively and ingeniously Faguet penetrated his work, smoothing out the complexities, throwing light into every dark corner. But it is very proper to notice that even where he devotes himself with what seems the most absorbing care to the investigation of a particular mind, he is always essentially detached from it, always ready to quit one tenement of genius and adapt himself with alacrity to another, like a soldier-crab, whose tender extremity will fit itself to any shell-habitation.

In one of his criticisms of Montesquieu--and on no French classic has he been more constantly felicitous--Faguet speaks of the faculty possessed by that prince of intelligence of wandering among souls, and of studying their spiritual experience "comme un anatomiste étudie le jeu des organes." The author of the Esprit des Lois took wide views and surveyed a vast expanse of society, but he was equally apt to map out a square inch of mossy rock at his feet. "Il a du reste beaucoup écrit, comme en marge de ses grands livres." These words remind us of a section of Emile Faguet's writings which is peculiarly stimulating and useful. It is illustrated to great perfection in what is perhaps the most fascinating specimen of his vast and various production, the volume called En lisant les Beaux Vieux Livres, which he published so lately as 1911. This was followed by En lisant Corneille in 1913 and En lisant Molière in 1914. If the war had not intervened and if his own health had not failed him, it is probable that Faguet would have extended and developed this section of his work, which exhibited the ripest fruit of his subtle and vigorous criticism.

The method which he adopted in these treatises was to take a portion of a well-known book or a short poem, and read it with his imaginary audience exactly as though they, and he, had never met with it before. In En lisant les Beaux Vieux Livres he takes a score of such passages, and analyses them without pedantry, eagerly, curiously, cordially. He explains what the author meant, shows how he has succeeded in expressing his meaning, points out the ingenuities of thought and the felicities of language, and in short exhibits the piece of hackneyed prose or verse as though it had just been discovered. The process may sound perfunctory and pedagogic, but, conducted as Faguet conducts them, these little excursions are not less delightful than original. He takes things that everybody knows--such as Montaigne on Friendship, or Bossuet on the Romans, or a couple of La Bruyère's portraits; he takes a long poem, like Alfred de Vigny's La Maison du Berger, or a short lyric, like Victor Hugo's Le Semeur; he takes the character of Sévère in Polyeucte or a landscape out of the memoirs of Chateaubriand, and he illuminates these familiar things until the reader not merely sees in them what he never saw before, but has gained a method of reading by which he will in future extract infinite new pleasures from re-reading old familiar books.

In this system of analysis by conversation consists the chief originality of Faguet's criticism. The idea of it was not entirely new; so long ago as the seventeenth century Descartes said that "la lecture est une conversation continue avec les plus honnêtes gens des siècles passés." But it had not been planned on a practical basis until Faguet sketched out these enchanting books of his, in which we seem to see him seated, smiling, at a table, the volume open before him, expounding it to an eager circle of intelligent young people. In these conversations, Faguet had not the weight of Brunetière or the sparkle of Lemaître; he was simpler than the one and soberer than the other. He achieved the dream of the teacher when he discovered how to write books which please and are useful at the same time. He avoided, by a whole continent, the vapid dreariness of the usual English manual, which looks upon the rose of Sharon and the lily of the valley as fit only to be pressed between sheets of blotting-paper in a hortus siccus. Faguet is always in earnest, although he sometimes indulges in immense humour and vivacity, not of the Parisian variety, but highly exhilarating. When he suddenly confesses to us that Balzac had "the temperament of an artist and the soul of a commercial traveller," or when he sums up an entirely grave summary of Pindare-Le Brun by telling us that "c'était un homme de beaucoup d'esprit, d'un caractère très méprisable, et excellent ouvrier de vers," it is no schoolmaster that speaks to pupils, but a friend who takes his intimates into his confidence.

It has been the habit to depreciate the style of Faguet, which indeed does not set out to be exquisite, and cannot compare with those of several of his great predecessors. He has been charged, in his zeal for the matter of literature, with a neglect of its form. It is true that his phrases are apt to be curt; he gives little attention to the conduct of a sentence, further than to define in it his precise intention. But his criticism has a great purity of design, which is in itself an element of style. It sets forth to accomplish a certain purpose and it carries out this aim with the utmost economy of means. No writer less than Faguet, to use a vulgar expression, "slops about all over the shop." He has at least this negative beauty of writing, and he adds to it another, the gift of discussing great authors in a tone that is in sympathy with their peculiarities. An instance of this, among a hundred, may be cited from his Dix-huitième Siècle; summing up what he has to impress upon us about Marivaux, he defines that author in these terms; "C'est un précieux qui est assez rare et qu'on s'interdit de condamner au moment même qu'on le désapprouve, parce qu'on n'est pas sans en jouir dans le moment même qu'on en souffre." It would hardly be possible to put more of critical value into so few words, but moreover it is said as Marivaux himself might say it.

Faguet had his prejudices, as every honest man may have. He adored the seventeenth and he loved the nineteenth centuries, but he had almost an aversion from the eighteenth. He put Buffon first among the writers of that age, and Montesquieu next; so loyal a spirit as Faguet's could not but be cordially attracted by Vauvenargues. But the lack of poetry, and, as he asserted, the lack of philosophy of the Encyclopædists annoyed him, and for their greatest name, for Voltaire, he had a positive hatred. Faguet found it difficult to be just to Diderot, and difficult to tolerate Rousseau, but to love Voltaire he made no effort whatever; he acknowledged that feat to be impossible. He did not fear to contradict himself, and about Rousseau his opinion grew steadily more favourable, until, in 1913, he positively published five independent volumes on this one writer alone. But Faguet could never persuade himself to approach Voltaire with any face but a wry one. Yet, even here, his antipathy is scarcely to be perceived on the surface. Faguet always leaves the judgment of his reader independent. He puts the facts before him; his own irony marks the line of thought which he suggests; but he is careful never to attempt to bully the reader into acceptance. Brunetière is apt to be vociferous in persuasion; Faguet never raises his voice.

In 1899, being called upon to sum up the qualities of the leading French critics from 1850 onwards, Faguet found himself confronted with his own name and work. It was characteristic of his candour and simplicity that he did not shrink from the task of describing himself, and that he undertook it without false modesty or affectation. When he comes to describe Emile Faguet he is as detached, as calmly analytic, as he is when he speaks of Théophile Gautier or M. René Doumic. He defines the qualities, acknowledges the limitations, and hints at the faults of his subject. I do not know a case in all literary history where a writer has spoken of himself in terms more severely judicial. He closes this remarkable little study with words which we may quote here for their curious personal interest no less than as an example of Faguet's style:

Laborieux, du reste, assez méthodique, consciencieux, en poussant la conscience jusqu'à être peu bienveillant, ou en ne sachant pas pousser le scrupule consciencieux jusqu'à la bienveillance, il a pu rendre et il a rendu des services appréciables aux étudiants en littérature, qui étaient le public qu'il a toujours visé. Sans abandonner la critique, qu'il est à croire qu'il aimera toujours, il s'est un peu tourné depuis quelques années du côté des études sociologiques, où c'est à d'autres qu'à nous qu'il appartient d'apprécier ses efforts.

In this connexion a phrase of the great critic may be recalled. When the war broke out in 1914, someone who knew Faguet's absorbing love of books sympathized with him on the blow to literature. He responded, in a tone of reproof, "L'avenir national est une chose autrement importante que l'avenir littéraire."

Those sociological interests were steadily emphasized. Faguet became, not less in love with great books, but more inclined to turn from their technical to their ethical value. He became himself a moralist, after having in so many eloquent volumes analysed the works and the characters of the politicians and teachers of the nineteenth century. He possessed a finished faculty for amusing and pleasing while he instructed, and it was remarkable that in these treatises of his late middle life he addressed a much wider public than he had ever reached before. His Commentaire du Discours sur les Passions was a link between the earlier purely literary treatises and the later analyses of psychological phenomena, but it was highly successful. Even more universally popular were the little books on Friendship and Old Age, which enjoyed a larger circulation than any other contemporary works of their class. Faguet was pleased at his popularity, and felt that he was recognized as belonging to that "vieille race de moralistes exacts et fins" of whom La Rochefoucauld had been the precursor. Of these moral studies, the most abundantly discussed was that which dealt with Le Culte de l'Incompétence (1910), a book which bears a very remarkable relation to the state of France when war broke out.

Towards the end of his life, Faguet became a great power in France. He exercised, from that book-bewildered room in the Rue Monge, a patriotic, amiable, fraternal influence which permeated every corner of the French-speaking world. But his health, which had long been failing, gave way under the strain of the war. He had never given himself any rest from perpetual literary labour, and he had always said that he knew that before he was seventy years of age he should be "buried and forgotten." A third stroke of paralysis carried away the greatest living friend of literature in France on the 7th of June, 1916, in his sixty-ninth year. Buried he is at last, to their sorrow, but his compatriots will not readily forget him.

It is not easy to find common terms in which to describe Faguet and his remarkable contemporary, Remy de Gourmont. Their two circles of influence were far-reaching, but did not touch. In the very extensive literature of each the other is perhaps never mentioned. We may suppose that it would be almost impossible for a French observer to review them together without allowing the scale to descend in favour of this name or of that. But here may come in the use of foreign criticism, which regards the whole field from a great distance, and without passion. The contrast between these two writers, both honest, laborious and fruitful, both absorbed in and submerged by literature, both eager to discover truth in all directions, was yet greater than their similarity. We have briefly observed in Faguet the university professor, the great public interpreter of masterpieces. In Remy de Gourmont, on the other hand, we meet the man who, scornful of mediocrity and tolerant of nothing but what is exquisite, stands apart from the crowd, and will scarcely share his dream with a disciple. Faguet, like a Lord Chancellor of Letters, is versed in all the legislation of the mind, and lives in a perpetual elucidation of it. Gourmont, standing in the outer court, attracts the young and the audacious around him by protesting that no laws exist save those which are founded on an artist's own eclecticism. Together, or rather back to back, they addressed almost everyone who was intelligent in France between 1895 and 1914.

We have seen in Emile Faguet a typical member of the middle class. Remy de Gourmont was an aristocrat both by descent and by temperament. He was born on the 4th of April, 1858, in the château of La Motte, near Bazoches-en-Houlme, in the Orne; during his childhood his parents moved to a still more romantic little manor-house at Mesnil-Villement. These Norman landscapes are constantly introduced into Gourmont's stories. His race was of considerable antiquity and distinction; his mother traced her descent from the great poet, Malherbe; a paternal ancestor was that Gilles de Gourmont who printed in France the earliest books in Greek and in Hebrew character. A passion for the Muses, like a fragrant atmosphere, surrounded the boy from his cradle. He arrived in Paris at the age of twenty-five, provincially instructed, but already of a marvellous erudition. He was appointed assistant librarian at the Bibliothèque Nationale, where for eight years he browsed at will on all the secret and forgotten wonders of the past, indulging to the full an insatiable literary curiosity. In 1890 he published a novel, Sixtine, a sort of diary of a very complicated mind which believes itself to be in love, but cannot be quite sure. It was "cerebral," without action of any kind, an absurd book, but ingeniously--too ingeniously--written. The historic interest of Sixtine rests in the fact that it led the reaction against the naturalism of Zola and the psychology of M. Paul Bourget. Gourmont now achieved a single English reader, for Sixtine was read by Henry James, but with more curiosity than approval.

Although hardly a book of permanent value, Sixtine had a lasting effect on the career of its author. It expressed with remarkable exactitude the sentiments of the group of young men who were now coming to the front in France. Gourmont became the champion of the "vaporeux, nuancé et sublimisé" literature which started about 1890. He accepted "symbolism," and he became the leader of the symbolist movement, of which his stern mental training and curious erudition permitted him to be the brain. He was the prophet of Mallarmé, of Verlaine, of Maeterlinck, of Huysmans, and at the same time he welcomed each younger revolutionary. All this, of course, was not done in a day, but reconciliation with the intellectual conventions was made impossible by a fact which must not be ignored in any sketch of Remy de Gourmont, and indeed ought to be faced with resolution. In 1891 he was dismissed from the public service and from the Library, for an article which he published entitled Le Joujou Patriotisme, in which he poured contempt upon the Army, and openly advocated the abandonment of any idea of the "Revanche." The chastisement was a severe one, and had an effect on the whole remainder of Gourmont's life. About the same time his health gave way, and excluded him from all society, for he was invaded by an unsightly growth in the face. His hermitage was high up in an old house in the Rue des Saints Pères, near the quay, and there he sat, day in, day out, surrounded by his books, in solitude, a monk of literature.

For the next eight or nine years, Gourmont, abandoning politics, in which he had made so luckless an adventure, devoted himself exclusively to art and letters. He joined the staff of the Mercure de France; and under its director, and his life-long friend, M. Vallette, he took part in all the symbolist polemics of the hour. He defended each new man of merit with his active partisanship; he wrote ceaselessly; verse, art criticism, humanism, novels, every species of fantastic and esoteric literature flowed from his abundant pen. These books, many of them preposterous in their shape, "limited editions" produced in conditions of archiepiscopal splendour of binding and type, possess, it must be admitted, little positive value. They are blossoms in the flower-garden of that heyday of sensuous "symbolism," of which we had a pale reflection in our London Yellow Books and Savoy Reviews. The most interesting of the publications of Remy de Gourmont during these feverish years is the little volume called L'Idéalisme (1893), in which he sought to restore to the word "idéal" what he called its "aristocratic value." A passage may be quoted from an essay in this elegant and ridiculous treatise, on the beauty of words, irrespective of their meaning:

Quelles réalités me donneront les saveurs que je rève à ce fruit de l'Inde et des songes, le myrobolan,--ou les couleurs royales dont je pare l'omphax, ou ses lointaines gloires?

Quelle musique est comparable à la sonorité pure des mots obscurs, ô cyclamor? Et quelle odeur à tes émanations vierges, ô sanguisorbe?

Stevenson--the R.L.S. of "Penny plain and Twopence coloured"--would have delighted in this.

Gourmont became tired of symbolism rather suddenly, and he buried it in two volumes which were the best he had yet published: the Livres des Masques of 1896 and 1898. These have a lasting value as documents, and they mark the beginning of the author's permanent work as a critic of letters. In them he insisted on the warning not to let new genius pass ungreeted because it was eccentrically draped or unfamiliarly featured. These two volumes are a precious indication of what French independent literature was at the very close of the nineteenth century, and it is interesting after twenty years of development and change to note how few mistakes Remy de Gourmont made in his characterization of types. He took a central place among these symbolists, grouping around him the men of genuine talent, repulsing pretenders who were charlatans and discouraging mere imitators; marshalling, in short, a ferocious little army of genius in its attack upon the conventions and the traditions of the age. Time rolls its wheel, and it is amusing to notice that several of these fierce young revolutionaries are now members of the French Academy.

At the close of the century Remy de Gourmont abandoned symbolism, and the world of ideas took possession of him. He plunged deeper into the study of philosophy, grammar, and history, and he explored new provinces of knowledge, particularly in the direction of ethnography and biology. In the midst of this acquisitive labour he was stirred to the composition of one remarkable work after another, and to this period belong the four successive publications, which, in the whole of Gourmont's vast production, stand out as the most interesting and important which he has written. His reputation stands four-square on L'Esthétique de la Langue Française (1899), La Culture des Idées (1900), Le Chemin de Velours (1902), and Le Problème du Style (1902). During the thirteen years which followed he wrote incessantly, and the widening circle of his admirers always found much to praise in what he produced. But now that we see his life-work as a whole it seems more and more plain that he revealed his genius freshly and fully in these four books of his prime, and in a world so crowded as ours the reader who has much to attract him may be recommended to these as broad and perhaps sufficient exponents of the character of Gourmont's teaching.

It has been said by one of his earliest associates, M. Louis Dumur, that Gourmont was always "le bon chasseur du mensonge humain." This is a friendly way of describing his intellectual dogmatism and his restless habit of analysis. He took nothing for granted, and, whether he desired to be so or not, he was a destructive force. He describes himself, in one of his rather rare paragraphs of self-portraiture, as "un esprit désintéressé de tout, et intéressé à tout," and this very accurately defines his attitude. He strikes us as ceaselessly hovering over hitherto uncontested facts in the passionate desire of proving them to be fallacies. The epithet "paradoxical," which is often misapplied, appears to be exactly appropriate to the method of Remy de Gourmont, which starts by denying the truth of something which everybody has taken for granted, and then supporting the reversed position by rapid and ingenious argument. He is unable to accept any convention until he has resolutely turned it inside out, examined it in every hostile light, and so dusted and furbished it that it has ceased to be conventional. He was indefatigable in these researches, and so ingenious as to be often bewildering and occasionally tiresome.

He has left no book more characteristic than Le Chemin de Velours, which he called a study in the dissociation of ideas. He chose a very illuminating tag from Pascal as his motto: "ni la contradiction n'est marque de fausseté, ni l'incontradiction n'est marque de vérité." The whole treatise is a comparison between the Jansenist and the Jesuit system of morals, as revealed in the Provincial Letters. Like many Frenchmen of recent years, Remy de Gourmont liked religion to be championed, but never by a believer. Neither Port Royal nor the Society of Jesus would thank him for his disinterested support, but he defends them, alternately and destructively, with an immense fund of vivacity. No one has defined more luminously the evangelical doctrine of Jansenius, Bishop of Ypres, and for a while the reader thinks that the balance will descend on the Jansenist side. But Gourmont is scandalized to see Calvinism banging the door of salvation in people's faces, while he applauds the humanity of the Jesuits in holding it wide open, and in spreading between birth and death a velvet carpet for delicate souls. He analyses the works of Sarrasa, a Flemish Jesuit, who in 1618 produced an Ars semper gaudendi which was, according to Gourmont, neither more nor less than a treatise on the way to make the best of both worlds. Gourmont was endlessly amused by the indiscreet admissions of Father Sarrasa.

Nevertheless, the Jesuit type shocked him more than the Jansenist. He admired the logical penetration of Pascal, his rigidity of thought, his unalterable ideal of duty, more than the easy-going casuistry of his opponents. He thought that Protestantism, which rests on abstraction, was a purer type of religion than the mitigated and humanized Christianity of Catholicism. But he was irritated by the way in which Port Royal pushed their spiritual logic to extremes, and he dared to suggest that Pascal would have been a better and a more useful man if he had consented to be less holy. Gourmont speculated ingeniously what would have been the future of philosophical literature if Pascal, instead of retiring to Port Royal, had joined Descartes in Holland. On the whole he decides against the Jansenists, because although he sees that they were noble he suspects them of being inhuman, and of laying intolerable and needless burdens upon the spirit of man. Remy de Gourmont considered evangelical Christianity an Oriental religion, not well fitted for Latin Europe. In all the schisms and heresies of the churches he thought he saw the Western mind revolting against a dogmatism which came from Jerusalem. The Jansenist is a pessimist; the Jesuit, on the other hand, cultivates optimism; he pretends, at all events, that the soul should be free and joyous, to which end he rolls out his velvet road towards salvation. Remy de Gourmont concludes that the final effect of Les Provinciales is to make the reader love the Jesuits, and when he comes to sum up the matter he is on the side of the Society, because nothing wounds a civilized man so deeply as the negation of his free will. It will be seen that neither party gains much from his sardonic and fugitive approbation.

After 1902 a further transformation began to be visible in the genius of Remy de Gourmont. An improvement in his health permitted him to mingle a little with other human beings, and to become less exclusively an anchorite of the intellect. Having pushed his individualist theories to their extreme, he withdrew from his violent expression of them, and he took a new and pleasing interest in public life. He continued to seek consolation for the disappointments of art in philosophy and science, and he developed a positive passion for ideas. He founded the Revue des Idées, which had a considerable vogue in the intellectual world. But his chief activity henceforward was as a publicist. His incessant short essays, mainly published in the Mercure de France, became an element in the life of thousands of cultivated readers. They dealt briefly with questions of the day, concerning all that can arrest the attention of an educated man or woman. The author collected them in volumes which present the quintessence of his later manner, four of Epilogues, three of Promenades Littéraires, three of Promenades Philosophiques, and so forth. These dogmatic expressions of his conception of life were written in a style more fluid, more buoyant, and less obscure than he had previously used, and they achieved a great popularity, especially among women. Meantime, as a critic, he showed less and less interest in the exceptional and the unwholesome, of which he had been the fantastic defender, and more in the great standard authors of France. In 1905 he opened with an anthology from Gérard de Nerval a series of Les Plus Belles Pages, which he continued until the war with admirable judgment.

The war found Remy de Gourmont not totally unprepared. He had always unflinchingly avowed himself an aristocrat and an anarchist; it was his way of expressing his horror at vulgarity and tyranny. He had chosen to be disconcerting in his vindictive pursuit of sentimentality and folly. He had thought it fitting to be a determined enemy to militarism. It was difficult for a critic with so fine an ear as his to tolerate patriotic verses which did not scan. But the ripening years had sobered him, and he made after 1911 a much more careful examination of the destiny of his country. He saw that with all his scepticism he had been the dupe of Teutonic culture, and he repudiated the Nietzsche whom he had done so much to introduce to Parisian readers. From August, 1914, Remy de Gourmont put aside all his literary and scientific work, and devoted himself wholly to a patriotic comment on the war. His short articles in La France form an admirable volume, Pendant l'Orage, by which all his petulance in times of peace is more than redeemed. The anguish of the struggle killed him, as it had killed so many others. Remy de Gourmont was seated at his writing-table, with a protest against the outrage upon Reims half-completed before him, when a stroke of apoplexy put an instant period to his life. This was on the 29th of September, 1915.

In one of his best books, Le Problème du Style (1902), Remy de Gourmont remarks in his aphoristic way, "Il y a une forme générale de la sensibilité qui s'impose à tous les hommes d'une même période." This is excessive in its application, but it is sufficiently true to be a useful guide to the historian. Between 1890 and 1905 there was exhibited, not merely in France and England, but all over Europe, a "general form of sensibility" of which Gourmont was the ablest, the most vociferous, and the most ingenious representative. It is important to try to analyse this condition or fashion of taste, since, although it has already passed into the region of things gone by and of "les neiges d'antan," it has not ceased to be memorable. Our comprehension of it is not helped by ticketing it "decadent" or "unhealthy," for those are empty adjectives of prejudice. What was really involved in it was a revolt against sentimentality and against the tendency to repeat with complacency the outworn traditions of art. This was its negative side, worthy of all encouragement. What was not quite so certainly meritorious was its positive action. It was a demand for an exclusively personal æsthetic, for an art severely divorced from all emotions except the purely intellectual ones, the sensuousness of this school of writers being essentially cerebral. It descended in England from Walter Pater, in France from Baudelaire, and it aimed at a supreme delicacy of execution, an exquisite avoidance of everything vulgar and second-hand. The young men who fought for it considered that the only thing essential was to achieve what they called a "personal vision" of life. In the pursuit of it they were willing to be candid at the risk of perversity, while they obstinately denied that there should be any relation between art and morals. But Remy de Gourmont, who had been their leader in aiming at an impossible perfection, lived long enough to see the whole intellect and conscience of France pressing along a path to greatness which he and his disciples had never perceived in all the excursions of their imagination.

1916.

[The end]
Edmund Gosse's essay: Two French Critics

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