III

My friend the Apostle was in hot haste, and would not stay to be contradicted. "Not going to-night!" he cried, in horror-struck accents. "Why, to-night is the turning-point in the history of the British drama! To-night is the test-battle of the old and the new; it is the shock of schools, the clash of nature against convention. This play will decide the fate of our drama for the rest of the century. Here you have a play by a leader of the old school produced at a leading theatre. If it succeeds, the old drama may linger on for a year or two more; but if it fails, it will be the death-blow of the old gang. They may pack up!" The Apostle was at the other end of the street ere I had taken in the full import of these brave words. What! there was a crisis in the drama, and I, living in the heart of art, had heard nothing about it! Fortunately it was not too late. I could still make amends for my ignorance. It was still open to me to assist at this historic contest, for the arena was to be the Haymarket, where I am apersona gratis. Visions of the great first night of "Hernani" thronged tumultuously before me; my blood pulsed with something of its ancient youthful ardour as I girded my loins with black trousers for the fray, and adjusted my white tie with faltering fingers. I had half a mind to don agilet rouge, but the reflection that my wardrobe did not boast of coloured waistcoats gave the victory to the other half. I dashed up to the theatre. All was placid. The stalls were packed with a brilliant audience in correct and unemotional costume. There were classic faces, and romantic faces, and faces that were realistic, but each and all blank of the consciousness of a crisis. The talk was of everything save art and literature. The critics did not even sharpen their pencils. They looked bored to a man. In vain my eye roved the arm-chairs in search of a fighting figure. I could not even see the musical iconoclast who had carried his pepper-and-salt suit into the holy of holies of the Italian opera. My heart sank within me. When the orchestra ceased I gave one last despairing glance all round the theatre in search of my friend the Apostle.He was not there!

The play was "The Charlatan,"—the work of that other apostle, whose outspoken Epistles to the English chronically relieve the dull decorum of London journalism; the man of whom Tennyson came near writing—

Buchanan to right of him,Buchanan to left of him,Buchanan in front of him,Volleyed and thundered.

But that night it was the audience that volleyed and thundered, in unanimous applause. Hisses or party-cries were not. During the intense episodes, when the house was wrapt in silence, and you could have heard a programme drop, no opposition partisan as much as laughed. The author was called at curtain-fall, and retired uninjured. Next morning the critics were scrupulously suave, with no sign of the battle they had been through. Most wonderful to relate, Mr. William Archer, the risen hope of the stern and unbending Radicals, launched into unwonted praise, and gave an airing to some of the eulogistic adjectives that had been mouldering in his dictionary; nor did he even appear to be aware that he had gone over to the enemy!

For one thing, Bard Buchanan had given us neither old school nor new, but a blend of both—nay, a blend of all forms of both—a structure at once modern and mediaeval, with a Norwegian wing. It combined the common-sense of England with the glamour of the East, the physiology of the hypnotist with the psychology of Ibsen. More! It was an epitome of all the Haymarket plays, arésuméof all Mr. Tree's successes. The heroine was a mixture of Ophelia and hysteria, the hero was a combination of Captain Swift, Hamlet, and the Tempter; the paradoxical pessimist was a reminder of Mr. Wilde's comedies, the bishop and scientist were in the manner of Mr. Jones. How clever! Social satireà la Savoy, séanceà la salle Egyptienne, sleep-walkingà la Bellini, moonlight poetryà la Christabel, a touch of spiceà la Française, and copious confessionà la Norvégienne, all baked into one pie. How characteristic! And characteristic, mark you, not only of Mr. Buchanan's chaotic cleverness, but of Mr. Tree's experimental eclecticism. Did I say an epitome of the Haymarket plays? This is but another way of saying an abstract and brief chronicle of the time, to whose age and body Mr. Tree so shrewdly holds up the mirror. For this dying century of ours is all things to all men. We are living in the most picturesque confusion of the old and new known to history—in a cross-road of chronology where all the ages meet. 'T is a confusion of tongues outbabbling Babel, a simultaneous chattering of the centuries. And, more troubled than the Tower-builders, we understand, one another better than we understand ourselves; again, like "The Charlatan," half odic force, half fraud, who is never so honest as when he confesses himself charlatan.

But this is not what I set out to say. There was a moral to the tale of my friend the absentee Apostle who was so cocksure about the crisis. This moral is that he has Continental blood in his veins. To these foreign corpuscles he owes the floridness of his outlook, his conception of the excited Englishman. The Englishman takes his authors placidly; he is never in a ferment or a frenzy about anything save politics, religion, or sport: these are the poles and the axis of his life's pivot; he is not an artistic person. Art has never yet taken the centre of the stage in his consciousness; it has never even been accepted as a serious factor of life. All the pother about plays, poems and pictures is made by small circles. Our art has never been national art: I cannot imagine our making the fuss about a great writer that is made about a second-rate journalist in Paris. It is Grace the cricketer for whom the hundred thousand subscribe their shilling: fancy a writer thus rewarded, even after scoring his century of popular novels. The winning of the Derby gives a new fillip to the monarchy itself. A Victor Hugo in London is a thoughtà faire rire. A Goethe at the court of Victoria, or directing Drury Lane Theatre, is of a comic-opera incongruity. Our neighbours across the border have a national celebration of Burns' birthday—they think as much of him as of the Battle of Bannockburn. We English, who have produced the man whom the whole world acknowledges its greatest poet, have not even a Shakespeare Day. Surely Shakespeare Sunday would do as much good to the nation as Hospital Saturday or Shrove Tuesday! Charles Lamb wanted to say grace before reading Shakespeare, but the Puritans who make England so great and so dull are only thankful for stomachic mercies.

I cannot easily conceive our working ourselves up to such enthusiasm as the Hungarians lately displayed over the jubilee of Jokaï, an enthusiasm that resounded even unto this country, and shook thelacunar aureumof the Holborn Restaurant with shouts of "Eljen."

The peculiarity of the Hungarian temperament does not, however, entirely explain their joy in Jokaï. He is so much more than a mere novelist, poet and dramatist, with three or four hundred volumes (one need not be particular to a hundred with this modern Lope de Vega) to his credit. He is also a soldier and a politician, skilful with the sword as well as the pen, and with the tongue as well as the sword. He has drawn blood with each and all of these weapons, and though nowadays he often votes in the House without inquiring what he is voting for till he has recorded his vote, this does not diminish his claims to practical wisdom. He married the leading actress of Hungary, who, without waiting for an introduction, rushed forward from the audience to present him with a bunch of flowers when a play of his made a hit. Fancy Ellen Terry rushing forward to present Pinero with a bunch of flowers at the conclusion of "The Second Mrs. Tanqueray"! No, the thing is as impossible in England as the combination of rôles in Jokaï himself. The idea of letting a man be at once man of letters and man of action! Why, we scarcely allow that a man of letters may occupy more than one pigeonhole! If he is a poet, we will not admit he can write prose—forgetting that is just what most poets do. If he is a novelist, he cannot write plays,—the truth being, of course, that it is the playwrights who cannot write plays. If he is a humourist he can never be taken seriously, and if he is accepted seriously he must be careful to conceal his sense of the humour of the position. Not only so, but we insist on the sub-sub-specialisation which Adam Smith showed to be so profitable in the making of pins, and which, passing from the factory to the laboratory, now threatens to pass from science into literature. Having analysed away the infinitely great, we are now devoting ourselves to the apotheosis of the infinitely little.

A priori, one would think action the salvation of the literary man, the corrective of "the fallacies of the den," the provider of that experience which is the raw material of literature, and prevents it from being spun out of the emptiness of one's own entrails. But the practical Briton knows better. He has never forgiven John Morley for going into politics (though I doubt not "honest John" would now find much to revise in his essay on "Compromise"); and he finds Socialism ever so much more Utopian since William Morris went into it. Can you imagine a true-born Briton following the flag of Swinburne, or throwing up a barricade with George Meredith? To the last Beaconsfield was suspected of persiflage because he wrote novels and was witty. America makes her authors ministers and envoys, but England insists that brains are a disqualification for practical life. "Authors are so unpractical: we don't want them to act—we only want them to teach us how to act." A chemist or an astronomer must needs isolate himself from the world to supply the pure theory on which the practical arts are founded, and so thelittérateur, too, is expected to live out of the world in order to teach it how to live. But the analogy is false.

You can work out your mathematical calculations by the week, and hand over the results to the navigator. But the navigation of the stream of time is another matter. There is no abstract theory of life that can be studied without living oneself. Life is always concrete; it is built up of emotions, and you cannot have the emotions brought into your study, as you can order in your hydrochloric acid or your frog's leg. As well expect anchorites to set the tune for men in the thick of the fight! They will chant Masses when they should be shouting Marseillaises. In despair our men of letters leave the country, and become politicians in little savage islands; or they leave the town and become invisible behind their haloes; or they take to golf in small Scotch cities, and pretend that this satisfies their thirst for activity. Sometimes they turn market-gardeners and fob off the interviewer with remarks about caterpillars. Browning was reduced to dining out. It may be contended that the writer must sequester himself to cultivate the Beautiful. But the Beautiful that has not its roots in the True is not the Good. Or it maybe urged that active life would limit the writer's output. Exactly: that is one of the reasons that make active life so advisable. Every writer would write less and feel more. The crop of literature should only be grown in alternate years. As it is, a writer is a barrel-organ who comes to the end of his tunes, clicks, and starts afresh, just as a scholar is a revolving bookcase. Consider, too, how a holiday of action would disenthral the writer from the pettiness of cliques and coteries, with their pedantic atmosphere and false perspectives. I would have every University don work in the docks six months a year (six months' idleness is surely quite enough for any man); every platonic essayist should attend a course of music-halls; and if I could afford it I would set up all the superfine critics in nice little grocers' shops, with the cosiest of back parlours. Why, bless my soul! it is your man of culture, your author, your leader of thought, who is parochial, suburban,borné, and the rest of it! It is a commonplace that the Londoner is the most provincial of all Englishmen, living in sublime ignorance of what is thought and done in the rest of the kingdom; and in similar wise, when a man sneers at thebourgeoisie, I never think of looking up his pedigree in Debrett. It is, no doubt, extremely exasperating that the world was not created for the convenience and to the taste of artistic persons, but unfortunately the thing had to be turned out before their advice could be obtained.

That young England—bless its stupid healthy soul—is more interested in life and football than in literature and art, was amply proved by the lethargy about the Laureateship. On the Continent the claims of the rivals would have set the students brawling and the journalists duelling; here it barely caused a ripple in the five o'clock teacup. My friend the Apostle was not wholly wrong; there is a development of native drama ahead of us; only it will come about peaceably,—we shall not hear the noise of the captains and the shouting. And the old conventions have a long run yet before them. They cling even to the skirts of "The Second Mrs. Tanqueray." Indeed, the new school can scarcely be said to have appeared. The literary quality of our plays has improved, thanks to Jones and Pinero, and not forgetting Grundy. And that is all. The old school is as vigorous as ever. In the person of "Charley's Aunt" it is alive and kicking up its petticoats, and the audience rolls in helpless laughter at Mr. Penley's slightest movement. Talk of literature, indeed! Why, the fortunate comedian assured me that if he chose he could spin out "Charley's Aunt" from a two-hours' play to a four-hours' play, merely by eking out his own "business." Think of this, aspiring Sheridans, ye who polish the dialogue with midnight oil; realise the true inwardness of the drama, and go burn me your epigrams!

In literature, where the clash of new and old is more audible, it is still the same story. On the conservative side, the real fighting is done by Messrs. Smith, who refuse to sell the too daring publication. The radicals are crippled by the timidity of editors, and cajoled by the fatness of their purses. A gifted young story-teller has been lecturing on the Revolt of the Authors. But it seems to me our literature has already as wide a charter as is desirable. The two bulwarks of the British library are Shakespeare and the Bible, and both treat human life comprehensively, not with the onesidedness of self-styled Realism. I would advise my young literary friends to emblazon on their banner "Shakespeare and the Bible." Real Realism is what English literature needs. The one undoubted development in recent English literature is the short story. But this is less due to any advance in artistic aspiration than to the fact that there is a good serial market for short stories, and the turnover is quicker for the trader than if he turned out long novels. Small stories, quick returns! In verity, this much-vaunted efflorescence of theconteis due to thecompte. It is quite characteristic of our nation to arrive at a new art-form through this practical channel. But if you want a proof of the half-heartedness of our literary battles, turn to the "Fogey's" article on "The Young Men" in a recentContemporary Review. What a chance for a much-needed onslaught on our minor prophets! It might have been "English bards and Scotch reviewers" over again. But no! the Scotch reviewer's weapon is merely a rose-water squirt. The only thing that perturbates him (as Mr. Francis Thompson would say) is my assertion that a ray of hopefulness is stealing again into English poetry. Since the days of Jeffrey we have only had one really "first-class fighting man" (Henley); but even with him there is no real party fighting, for he is catholic in his antipathies, and those whom he chastises love him, and swear that his is the least jaded Pegasus of the day. You see, therefore, how well-balanced we are in this "happy isle, set in a silver sea." The Fogeys are respectful to the young men, and the young men actually admire the Fogeys. That the young men admire one another goes without saying. Here surely is "the atmosphere of praise" of Mr. Pinero's hortation.

And while I do not believe that art is best nourished in this "atmosphere of praise," preferring to read instead "an atmosphere of appraisal," I believe that of this appraisal the more important element is "praise." Criticism with the praise left out savours of the counsel for the prosecution rather than of the judge,—and indeed some critics assume that every author is guilty till he is proved good: if he is popular the presumption of his guilt is almost irresistible. A Henley young man once explained to me that the function of the critic was to guard the gates of literature, keeping at bay the bulk of print, for it would surely not be literature. This last is true enough; yet the watch-dog attitude generates a delight to bark and bite, and turns critic literally into cynic. Should not the true critic be an interpreter? For bad work let him award the damnation of silence. "It is better to fight for the good than to rail at the ill."

It is a great privilege to praise. It is a great joy to give an artist the joy of being understood. Not every artist arrives at the divine standpoint: "And God saw all that He made, and behold it was very good." The human creator is not always content with the rapture of creation. He sits lonely amid his worlds. Neglect may be the nurse of strength, but as often it is the handmaid of idleness. The artist without an audience will smoke the enchanted cigarettes of Balzac. The rough labour of execution is largely the labour of conveying to others what the artist already feels and sees. Why should he toil thanklessly? It is sweeter to dream. Even the money that art produces may be a valuable incentive. Not, of course, if the artist aims at the money; but art wrought for love may bring in money, like a woman married for love. In so far as the lover has his eye on the dowry, in so far his love is vitiated; and in so far as the artist has his eye on the profits, in so far is he untrue to a mistress who demands undivided allegiance. Natheless, theauri sacra famesmay be his salvation. What subtle sympathy connectsfamawithfames? The butcher's bill may drive him from the dreamland of luxurious meditation to the practical embodiment of his dreams. Only, while he is at work, the laws of art alone must be his masters; he must not alter or abate a jot by way of concession to the great cash question. When he has completed his work, then indeed he may sell it in the best market. But the least preliminary paltering with the spirit of commerce is a degradation. Does this seem an ideal demand? Let us remember, then, ideals are goads and goals, counsels of perfection. No one expects people to come quite up to them, but it is better for human nature that they should be there. For there is something in hero-worship, despite Carlyle's grandiosities, provided you choose your hero wisely. We do, in this valley of doubt and confusion, touched with false sparkles, follow men who speak from their souls sincerely, who work from their hearts. Instinctively we feel it degrading and disillusionising that inspiration shall be paid in hard cash, and genius entered on the credit side of a ledger. Does a man plead that he has to support his wife and children? Well, in the first place, he need not have got them. In the second, one may be admirable as a man, but as an artist abominable. Still it is better that a man should write Adelphi dramas than that his starving family should qualify for scenes in them. All honour to the artist who lives on bread and water in a garret rather than prostitute his art! but less honour to the man who lives onmybread, and adds somebody else's whisky to his water, rather than earn an honest living by dishonest books and plays. This was the question that split up the Bohemians of Murger. While the majority did odd jobs for the Philistines, to have the time for real art, the very poet consenting to write Alexandrines for a dentist at fifteen sous a dozen—vastly cheaper than oysters—there was an inner band of the faithful who preferred starvation to the desecration of their genius for the unsaleable. Even so among the vegetarians there is a holier circle that eats only nuts and fruits. The sensible artist will compromise. There is in political economy a region called "the margin of subsistence." It is a sort of purgatory. Above it, we enter the heaven of superfluities; below it, lies the dread Hades of hunger. It is here that the impecunious artist—with a family (and, alas! the artist is nearly always impecunious—with a family) should pitch his tent. He may be allowed to prostitute himself, if need be, sufficiently to pay the ground-rent. He must not be driven lower down by his devotion to the Muses: an artist who dies of starvation is simply a dead donkey. Rather than play a false note, he stops his music for ever. It is sublime—but silly. He had better black boots. There is no reason on earth why a shoeblack should not read Schiller, or moralise as he does in Bret Harte's parody of Bulwer Lytton. A bachelor artist might do worse than get locked up for some simple offence, and thus throw himself upon the nation. Remember what Sir Walter Raleigh did in prison. The poet can rise superior to the sordidness of skilly. Only he must be careful to preserve his seclusion. Leigh Hunt made his cell the artistic centre of London, but I doubt if he got through much work; and more recently, when Jokaï was in gaol, he was compelled to insist on two hours' privacy and confinement per day. To be a "first-class misdemeanant" seems to me the height of happiness for a literary man.

Unfortunately there are few honest opportunities for going to gaol. The most honest way of all would be to write the truth about men and things; but this editors will not print. So one has to live at one's own expense. Nevertheless, the Hotel of the Black Maria remains an ideal.

It is one of the pleasures of my life that I never saw Tennyson. Hence I am still able to think of him as a poet, for even his photograph is not disillusionising, and he dressed for the part almost as well as Beerbohm Tree would have done. Why one's idea of a poet is a fine frenzied being, I do not quite know. One seems to pick it up in the very nursery, and even the Londongaminknows a poet when he doesn't see one. Probably it rests upon the ancient tradition of oracles and sibyls, foaming at the mouth like champagne bottles. Inspiration meant originally demoniac possession, and to "modern thought" prophecy and poetry are both epileptic. "Genius is a degenerative psychosis of the epileptoid order." A large experience of poets has convinced me as little of this as of the old view summed up ingenus irritabile vatum. Poets seem to me the homeliest and most hardworking of mankind—'t is a man in possession, not adaimonnor a disease. Of course they have their mad moods, but they don't write in them. Writing demands serenity, steadiness, patience; and of all kinds of writing, poetry demands the steadiest pen. Complex metres and curious rhyme-schemes are not to be achieved without pain and patience. Prose is a path, but poetry is a tight-rope, and to walk on it demands the nicest dexterity. You may scribble off prose in the fieriest frenzy—who so fiery and frenzied as your journalist with the printer's devil at his elbow?—but if you would aspire to Parnassus, you must go slow and steady. Fancy inditing a sonnet with the compositors waiting for "copy"! Pegasus were more truly figured as a drayhorse than a steed with wings; he jogs along trot-trot, and occasionally he stands at an obstinate pause. The splendid and passionate lyrics of Swinburne, with their structural involutions and complicacies, must have been "a dem'd grind." The English language does not easily lend itself to so much "linked sweetness long drawn out." Even the manuscript of Pope's easy meandering verse is disfigured by ceaseless corrections. As he himself says:

True ease in writing comes from art, not chance,As those move easiest who have learn'd to dance.

Probably these very lines run in the original manuscript somewhat as follows:

[Illustration: Handwriting sample]

Shelley is the ideal of a poet, a soul of white fire, fed by bread and raisins; yet Shelley's last manuscripts are full of lacunae and erasures, some of which have had to be reproduced perforce in the printed editions.

Clothed with the … as with light,And the shadows of the night,Like … next, Hypocrisy,On a crocodile rode by.

It reads like a puzzle set by a Competition Editor. Here is another one, which begins as beautifully as Hedda Gabler could desire, and ends in blankness.

Within the surface of the fleeting riverThe wrinkled image of the city lay,Immovably unquiet, and for everIt trembles, but it never fades away;Go to the [ ]You, being changed, will find it then as now.

The fact is, of course, that inspiration is no guarantee of perfection. The limitations of inspiration vary with the limitations of the writer—a proposition that may be commended to the theologians. Genius can no more safeguard a man against his own ignorance than it can find a rhyme to "silver." Inspiration could not save Keats from his Cockney rhymes nor Mrs. Browning from her rhymeless rhymes. I met a poet in a London suburb—it seemed odd to see one out of Fleet Street—but after a few bewildered instants I recognised him. There was on his brow the burden of a brooding sorrow. I sought delicately to probe the cause of his grief, and he confessed at last that in a much-praised poem just published he had made a monosyllable dissyllabic. He had never got over a youthful mispronunciation, and in an unguarded moment of inspiration it had slipped in.

This prosaic view of poetry is distasteful to many, who like to think that "Paradise Lost" came out in a jet. But all these grandiose conceptions belong to the obscurantist view of human life, which is popular with all who hate, in Matthew Arnold's phrase, "to think clear and see straight." People fancy that the dignity of human life demands that artists at least should be Ouidaesque, but the true dignity of the artist is to be sublimely simple rather than simply sublime. The finest art—be it literature, music, or painting—is, after all that inspiration can do has been done, a matter of painful pegging away; and the finest artists will be found quietly occupying themselves with their art without pose or fuss. That side of the business is largely monopolised by the little men. But even the big men sometimes fall victims to the popular conception, as when a Byron stagily takes the centre of the universe, and looms lurid like the spirit of the Brocken. We do not need biographical scandal-mongers to tell us what "the real Lord Byron" was like. He was like "Don Juan," his own poem; shrewd, cynical, worldly, with flashes of exquisite feeling. The poem which is cut out of young ladies' editions of Byron is the one that represents him most truly in his blend of sensualism and idealism, whereas the Brocken figure is but Byron as he appeared to himself in his stormiest and gloomiest moments, and even that phantasm artistically draped and limelit by a poet's imagination. If people realised how much Byron wrote in his pitiable span of thirty-six years, how much hard labour went to make those cleverly-rhymed stanzas of "Childe Harold" or "Don Juan," despite Swinburne's accusation of botchery, they would see that he really had very little time to be wicked. They would understand that art—even the most decadent—is based on strenuous labour.

Young, gay,Radiant, adorned outside; a hidden groundOf thought and of austerity within.

Even in poetically declaring himself a decadent, the artist must take as many pains as fall to the prosiest bourgeois. This is the paradox of the position. Just as the pyrrhonist in maintaining that there is no truth asserts one, so the literary pessimist partly contradicts his contention of the futility of existence by his anxiety to express himself elegantly. Leopardi's Italian and Schopenhauer's German are far superior to those of the optimistic philosophers; and one of the most polished poems of our day is poor Thomson's "City of Dreadful Night." So, too, the poet who declares himself an idler and a vagabond gives the lie to his pretensions by the labour he takes to clothe them in unimpeachable verse. The other morning I looked out of my study window after breakfast and discovered that the weather was heavenly. I had lingered over the meal, reading the beautiful political speeches, from which I gathered there was a Crisis at hand. I knew that Crisis. I had heard about it ever since I learnt to hear. Nevertheless, the newspapers were still devoting as much space to it as if it were brand-new, and beguiling me to take interest in it. I felt quite annoyed when I looked at the blue sky after breakfast and took deep breaths of ambrosial air, and thought how I had wasted my time. Thrilled by the sunshine, a cosmic rapture seized me, and I wondered that men should fritter away their time in politics and other serious occupations. The inspiration grew and grew, and I felt that my lips had been touched by the sacred fire, and that I had been called to preach a great moral lesson to mankind. So I took up my pen and wrote:

Bright the sun this lovely May-day;Youth and love should have their heyday;Every day should be a play-day.

Yet mankind will work and worry,Over trifles fuss and flurry,Getting hot as Indian curry.

Orators, in such a season,How unreasonable is reason!'Gainst the sunshine't is a treason.

What care I for Gladstone's glories?Hang the Radicals and Tories!Give me hammocks, pipes and stories!

What's the use of all this wrangling,Grammar and emotions mangling?Up the river let's go angling.

Sweet are walks and swimming nice is,Bring me lemon-squash and ices,Bother that eternal Crisis!

I was called away to lunch in the middle of the attack of inspiration. Inspiration is of course very useful, but it has a way of suggesting words that won't rhyme, and luring you off into all sorts of false tracks. Moreover, it affords no help whatever in polishing. After lunch I set to work with renewed zeal, licking the lines into their present perfection. At last they were finished, and as I lit the gas to enable me to see to make a fair copy, I realised that the beautiful blue day was gone.

Yes, the busy bee is a fraud by the side of the irresponsible artistic butterfly.

Sims Reeves tells an amusing anecdote of Mario the singer. Being brought one Thursday night by an eminent composer to sing at a big fashionable party, he found so great a line of carriages in front of his own that it was past midnight ere he arrived at the door. The thought that it was already Friday, and that he was about to sing in a new house, whose hostess he did not even know, had already dismayed the superstitious singer. But when he saw the number on the door was 13, no power on earth and no amount of argument could induce him to enter. "Ah, yes," said the hostess, smiling pleasantly, when the composer explained, "a very ingenious excuse, for which Mario ought to be grateful to you. Of course he was intoxicated, and after a long argumentation you at last persuaded him to go home."

Poe was doubtless occasionally drunk; but think of the years of sober labour, of stooping over desks, that must have gone to make those wonderful tales! Which is the true Poe, the hard drinker or the hard worker? That the artist must get drunk is, indeed, the belief of certain schools of young men even to-day; but is it not based on the old eternal false-logic, that because some artists have got drunk, therefore to get drunk is to be artistic? It was Murger who invented the Bohemian artist, poor and gay and of an easy morality. "Musette and Mimi!" says Sarcey. "The image of those ideal beings shone on every man who was twenty-one about 1848. 'La Vie de Bohème' was youth's breviary—fifty years ago." The great dramatic critic goes on to complain of the onslaught made upon him because he wrote against this "idleness of disposition, this heedlessness for the morrow, this inclination to look for the day's tobacco and the quarter's rent from loans and debts rather than from honest work, this witty contempt for current morality." But this is scarcely the teaching of the ever delightful book, which catches the spirit of youth and gaiety and irresponsibility wedded to artistic ardour as no other book has done before or since, and for which one might put in the plea that Charles Lamb made for the dramatists of the Restoration. Its world is only a pleasing fiction, and the ordinary rules of morality do not carry over into it. It is the East of Suez of literature, "where there ain't no Ten Commandments, and a man may raise a thirst." The real Bohemia, as Jules Valdes showed in "Réfractaires," is a world of misery and discontent. Still more sordid is the English Bohemia expounded by Mr. Gissing in "New Grub Street." Mr. Robert Buchanan indeed writes as if there had been a Murgerian Bohemia in England in his young days. "Et ego fui in Bohemiâ. There were inky fellows and bouncing girls,then;nowthere are only fine ladies, and respectable God-fearing men of letters." Really! Surely there are plenty of bouncing girls and inky fellows still, just as there were respectable God-fearing men of letters and fine ladies even in the roaring forties. I doubt if Bohemia was ever so amusing as Mr. Buchanan imagines now, and I suspect the bouncing girls were "gey ill to live with." What is true in the immortal Bohemian myth, what appeals to the universal human instinct, is the eternal contrast between the dreams and aspirations of youth and the sobrieties of success and middle age. As Jeffery Prowse sang:

I dwelt in a city enchanted,And lonely, indeed, was my lot;Two guineas a week, all I wanted,Was certainly all that I got.Well, somehow I found it was plenty,Perhaps you may find it the same,If—ifyou are just five-and-twenty,With industry, hope, and an aim;Though the latitude's rather uncertain,And the longitude also is vague,The persons I pity who know not the City,The beautiful City of Prague!

This Bohemia will never disappear, because every generation of youth reconstructs it afresh, to migrate from it into the world of respectability above or the world of shame below. "Qu'on est bien à vingt ans!" will always be a cry to fill the breast of portly respectability with tender regret. As Thackeray put it in that delightful poem, which is almost an improvement on Béranger:

With pensive eyes the little room I view,Where, in my youth, I weathered it so long;With a wild mistress, a staunch friend or two,And a light heart still breaking into song;Making a mock of life and all its cares,Rich in the glory of my rising sun,Lightly I vaulted up four pair of stairsIn the brave days when I was twenty-one.

What a pity that life is so stern and severe, that for the light morality of Bohemia somebody must pay, some life be wrecked! Nature fills us with youth and romance, but for her own purposes only. She is the great matrimonial agent, and heavy is the penalty she exacts from those who would escape her books, and extract from life more poetry than it holds. And so the beautiful roselight of Bohemia veils many a tragedy, many a treachery. Yet will thegrisettebe ever a gracious memory, and literature will always embalm the "Mimi Pinson" of De Musset.

She is dead now,la grisette, even in Paris, and "hic jacet" may be written over the bonnet she threwpardessus les moulins.

Ah, Clemence! When I saw thee lastTrip down the rue de Seine,And turning, when thy form had pass'd,I said, "We meet again,"I dreamed not in that idle glanceThy latest image came,And only left to Memory's tranceA shadow and a name.

That is how she affected even the Puritan Oliver Wendell Holmes. Yes, there is something in the Bohemian tradition that touches the sternest of us—not the roystering, dissolute, dishonourable, shady Bohemia that is always with us, bounded by the greenroom, the racecourse, the gambling club, and the Bankruptcy Court, but the Bohemia that is as unreal as Shakespeare's "desert country near the sea," the land of light purses and light loves, set against the spiritual blight that sometimes follows on pecuniary and connubial blessedness. For, after all, morality is larger than a single virtue, and Charles Surface is always more agreeable than Joseph or Tom Jones than Blifil, even when Joseph or Blifil is as proper as he pretends. And if Tom or Charles is a poet to boot, what can we not forgive him? The poet must have his experiences—be sure that nine tenths of them are purely of the imagination. For the other tenth—well, if Burns had been strictly temperate, "the world had wanted many an idle song," and we should not have celebrated his centenary so enthusiastically. The poet expresses the joy and sorrow of the race whose silent emotions become vocal in him, and it is necessary that he should have a full and varied life, from which "nihil humanum" is alien. Mr. Barry Pain once wrote a subtle story, which only three persons understood, to show that a great poet might be an elegant egotist, of unruffled life and linen. If so, I should say that such a poet's genius would largely consist of hereditary experience; he would, in language that is not so unscientific as it sounds, be a reincarnation of a soul that had "sinned and suffered." But as a rule the poet does his own sinning and suffering, and catches for himself that haunting sense of the glory and futility of life which is the undertone of the modern poet's song, and which finds such magical expression in Heine's verses:

I have loved, oh, many a maiden kind,And many a right good fellow,—Where are they all? So pipes the wind,So foams and wanders the billow.

But the poet's morals are maligned. The fierce light which beats upon the throne of song reveals the nooks and crannies of the singers' lives, which for the rest they themselves expose rather than conceal. I should say that the average morality of the poet is much superior to the average morality of the man of the world who sins in well-bred silence. The poet gloats over his sins—is musically remorseful or swingingly defiant; he hints or exaggerates or invents. That is where the poet's imagination comes in—to give to airy nothings a local habitation and a name. The poet's imagination is often far more licentious than his life; the "poet's licence" is rightly understood to be limited to his language. To have written erotic verses is almost a certificate of respectability: the energy that might have been expended in action has run to rhyme.Qui ose tout dire arrive à tout faire, say the French. Arrivesat, perhaps, though even this is doubtful, but certainly does not start from that platform. Much less questionable were it to say:Qui ose tout faire arrive à ne rien dire.

The late M. Verlaine will be cited as a substantiation of the popular idea of the vagabond poet. The Verlaine legend has now been consecrated by his death; and for all time, I suppose, Verlaine will rank with Villon as an impossible person. He may have been all that is said, all that is hinted, even in Mr. George Moore's famous description of him. "I once saw Verlaine. I shall not forget the bald prominent forehead (une tête glabre), the cavernous eyes, the macabre expression of burnt-out lust smouldering upon his face."

But there is another side to him, and it is perhaps because I do not go about the world with Mr. Moore's "macabresque" eye, which to-day happily sees things in a soberer colouring, that I saw this other side of Verlaine when, like Mr. George Moore, I hunted him up on his native heath. For one thing, I was not prepared to see anything very lurid anddiabolique: life is really not so picturesque as all that. I knew besides that he had been a schoolmaster in England; and can you imagine anything more tedious and toilsome than to be the "French master," the poor, despised, "frog-eating Mounseer Jacques" of boys' stories, the butt of all their facetious brutality? If ever anything was calculated to make a mandiabolique! I trust biographers will not forget to place all this depressing drudgery to our "vagabond's" credit. Think of it! The first poet of France correcting French exercises! The poet of the passions conjugating the verbaimerin its hideous grammatical reality!

Fumons philosophiquement,Promenons-nousPaisiblement:Rien faire est doux.

So might Verlaine write, though contradicting himself by doing something in so doing; but in the absurd actual he had to earn his bread and butter, and man cannot live by poetry alone, unless one sings the joys and sorrows of the middle classes. It was rather late at night before, having vainly hunted for him in his favourite restaurants, I found the narrow, poverty-strickenruein which Verlaine was living a year or so ago. Passing through a dark courtyard, I had to mount interminable stone stairs, lighting foul French matches as I went, to relieve the blackness. At last I arrived outside his door, very near the sky. I knocked. A voice called out, "I've gone to bed." I explained my lateness and said I would call to-morrow.

"No, no!Attendez!" I heard him jump out of bed, stumble and grope about, and then strike a match; and in another instant the door opened, and in the interstice appeared a homely nightcappedbourgeoispulling on his trousers. There flashed on me incongruously the thought of our English laureate's stately home by the sea, in which, jealously guarded by hedges and flunkeys, the poet chiselled his calm stanzas; and all the vagabond in me leapt out to meet the unpretentious child of Paris. He greeted me with simple cordiality; and, ugly and coarse though his face was, it was lit up throughout by a pleasant smile. His notorious leg was bandaged, but not repulsively. No, "homely" is the only impression I shall ever have of Verlaine, the man. Even in that much maligned "macabresque" head of his, there was more of thebonhommethan of the poet or the satyr. The little garret was his all in all; a bed took up half the space. On the table stood the remains of supper. A few shelves of books, a sketch or two, and a bird-cage with a canary were the only attempts at ornament.

Such was Verlaine at the climax of his fame, when he had won a sure immortality; simple and childlike, and with a child's unshamed acceptance of any money one might leave behind on the mantelpiece. He seems to have made very little by his verses. He spoke English quite well, having probably acquired it when teaching French; and he was perhaps more proud of it than of his poems. Mr. Moore says he wished to translate Tennyson. He read aloud a poem he had just written in celebration of his own fiftieth birthday. There was an allusion to a "crystal goblet." "Ce verre-là!" he interpolated, with a humorous smile, pointing to a cheap glass with the dregs of absinthe that stood on the table. There was also an allusion to a "blue-bird," a sort of symbol of the magic of spring, I fancy, that flutters through many of his poems. (The "plumage bleutê de l'orgueil" figures in one of his very last verses.) When he arrived at this "blue-bird" he pointed to the cage with the same droll twinkle: "Cet oiseau-ci." When I left him he stood at the head of the gloomy stone stairs to light me down, and the image of him in his red cotton nightcap is still vivid. And now he is only an immortal name. Ah, well! after the English school-rooms, the French prisons, the Parisian garrets and hospitals, the tomb is not so bad.Rien faire est doux.

In giving him place with the immortals I feel no hesitation. An English clergyman found immortality by writing one poem,—"The Burial of Sir John Moore,"—and, however posterity may appraise Verlaine's work as a whole, he has left three or four lyrics which can die only if the French language dies, or if mankind in its latter end undergoes a paralysis of the poetic sense such as Darwin suffered from in his old age. Much of his verse—especially his later verse—is to me, at least, as obscure as Mallarmé. But

Il pleut dans mon coeurComme il pleut dans la rue

can never be surpassed for the fidelity with which it renders the endless drip, drip of melancholia, unless it is by that other magical lyric:

Les sanglots longsDes violonsDe l'automneBlessent mon coeurD'une langueurMonotone.

He is the poet of rhythm, of the nuance, of personal emotion. French poetry has always leant to the frigid, the academic, the rhetorical—in a word, to the prosaic. The spirit of Boileau has ruled it from his cold marble urn. It has always lacked "soul," the haunting, elusive magic of wistful words set to the music of their own rhythm, the "finer light in light," that are of the essence of poetry. This subtle and delicate echo of far-off celestial music, together with some of the most spiritual poems that Catholicism has ever inspired, have been added to French literature by the gross-souled, gross-bodied vagrant of the prisons and the hospitals! Which is a mystery to the Philistine. But did not our own artistic prisoner once sing:

Surely there was a time I might have trodThe sunlit heights, and from life's dissonanceStruck one clear chord to reach the ears of God?

Was ever more devout Catholic than Benvenuto Cellini, who murdered his enemies and counted his beads equal gusto?

I wonder if you have ever been struck by the catholicity—not to say the self-contradictoriness—of the constant correspondent. The creature will enter with zest into any discussion; there is no topic too small for it, and certainly none too great. The following letters, carefully culled from the annual contributions of a lady whose epistolary career I have followed with interest, will indicate the delicious inconsequence that has made them for me such grateful reading:

1888.

SIR,—There is nothing in life worth purchasing by pulsations and respirations. The world is a dank, malarious marsh, with fitful Will-o'-the-Wisp flashes of false radiance—a vast cemetery waiting for our corpses. There is no such thing as happiness.

Nature, red in tooth and clawWith ravin, shrieks against

the idea. Youth is an illusion, maturity a regret, and old age anapprehension. Fortunately Providence has sent us a panacea—UniversalSuicide.