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CINQ MARS

By ALFRED DE VIGNY

With a Prefaces by CHARLES DE MAZADE, and GASTON BOISSIER of the French
Academy.

ALFRED DE VIGNY

The reputation of Alfred de Vigny has endured extraordinary vicissitudes
in France. First he was lauded as the precursor of French romantic
poetry and stately prose; then he sank in semi-oblivion, became the
curiosity of criticism, died in retirement, and was neglected for a long
time, until the last ten years or so produced a marked revolution of
taste in France. The supremacy of Victor Hugo has been, if not
questioned, at least mitigated; other poets have recovered from their
obscurity. Lamartine shines now like a lamp relighted; and the pure,
brilliant, and profoundly original genius of Alfred de Vigny now takes,
for the first time, its proper place as one of the main illuminating
forces of the nineteenth century.

It was not until one hundred years after this poet's birth that it became
clearly recognized that he is one of the most important of all the great
writers of France, and he is distinguished not only in fiction, but also
in poetry and the drama. He is a follower of Andre Chenier, Lamartine,
and Victor Hugo, a lyric sun, a philosophic poet, later, perhaps in
consequence of the Revolution of 1830, becoming a "Symbolist." He has
been held to occupy a middle ground between De Musset and Chenier, but he
has also something suggestive of Madame de Stael, and, artistically, he
has much in common with Chateaubriand, though he is more coldly
impersonal and probably much more sincere in his philosophy. If Sainte-
Beuve, however, calls the poet in his Nouveaux Lundis a "beautiful angel,
who has been drinking vinegar," then the modern reader needs a strong
caution against malice and raillery, if not jealousy and perfidy,
although the article on De Vigny abounds otherwise with excessive
critical cleverness.

At times, indeed, under the cruel deceptions of love, he seemed to lose
faith in his idealism; his pessimism, nevertheless, always remained
noble, restrained, sympathetic, manifesting itself not in appeals for
condolence, but in pitying care for all who were near and dear to him.
Yet his lofty prose and poetry, interpenetrated with the stern despair of
pessimistic idealism, will always be unintelligible to the many. As a
poet, De Vigny appeals to the chosen few alone. In his dramas his genius
is more emancipated from himself, in his novels most of all. It is by
these that he is most widely known, and by these that he exercised the
greatest influence on the literary life of his generation.

Alfred-Victor, Count de Vigny, was born in Loches, Touraine, March 27,
1797. His father was an army officer, wounded in the Seven Years' War.
Alfred, after having been well educated, also selected a military career
and received a commission in the "Mousquetaires Rouges," in 1814, when
barely seventeen. He served until 1827, "twelve long years of peace,"
then resigned. Already in 1822 appeared a volume of 'Poemes' which was
hardly noticed, although containing poetry since become important to the
evolution of French verse: 'La Neige, le Coy, le Deluge, Elva, la
Frigate', etc., again collected in 'Poemes antiques et modernes' (1826).
Other poems were published after his death in 'Les Destinies' (1864).

Under the influence of Walter Scott, he wrote a historical romance in
1826, 'Cinq-Mars, ou une Conjuration sans Louis XIII'. It met with the
most brilliant and decided success and was crowned by the Academy. Cinq-
Mars will always be remembered as the earliest romantic novel in France
and the greatest and most dramatic picture of Richelieu now extant. De
Vigny was a convinced Anglophile, well acquainted with the writings of
Shakespeare and Milton, Byron, Wordsworth, Shelley, Matthew Arnold, and
Leopardi. He also married an English lady in 1825--Lydia Bunbury.

Other prose works are 'Stello' (1832), in the manner of Sterne and
Diderot, and 'Servitude et Grandeur militaire' (1835), the language of
which is as caustic as that of Merimee. As a dramatist, De Vigny
produced a translation of 'Othello--Le More de Venice' (1829); also 'La
Marechale d'Ancre' (1832); both met with moderate success only. But a
decided "hit" was 'Chatterton' (1835), an adaption from his prose-work
'Stello, ou les Diables bleus'; it at once established his reputation on
the stage; the applause was most prodigious, and in the annals of the
French theatre can only be compared with that of 'Le Cid'. It was a
great victory for the Romantic School, and the type of Chatterton, the
slighted poet, "the marvellous boy, the sleepless soul that perished in
his pride," became contagious as erstwhile did the type of Werther.

For twenty years before his death Alfred de Vigny wrote nothing. He
lived in retirement, almost a recluse, in La Charente, rarely visiting
Paris. Admitted into L'Academie Francaise in 1845, he describes in his
'Journal d'un Poete' his academic visits and the reception held out to
him by the members of L'Institut. This work appeared posthumously in
1867.

He died in Paris, September 17, 1863.

CHARLES DE MAZADE
de l'Academie Francaise.

PREFACE

Considering Alfred de Vigny first as a writer, it is evident that he
wished the public to regard him as different from the other romanticists
of his day; in fact, in many respects, his method presents a striking
contrast to theirs. To their brilliant facility, their prodigious
abundance, and the dazzling luxury of color in their pictures of life he
opposes a style always simple, pure, clear, with delicacy of touch,
careful drawing of character, correct locution, and absolute chastity.
Yet, even though he had this marked regard for purity in literary style,
no writer had more dislike of mere pedantry. His high ideal in literary
art and his self-respect inspired him with an invincible repugnance
toward the artificialities of style of that period, which the
romanticists--above all, Chateaubriand, their master--had so much abused.

Every one knows of the singular declaration made by Chateaubriand to
Joubert, while relating the details of a nocturnal voyage: "The moon
shone upon me in a slender crescent, and that prevented me from writing
an untruth, for I feel sure that had not the moon been there I should
have said in my letter that it was shining, and then you would have
convicted me of an error in my almanac!"

This habit of sacrificing truth and exactitude of impression, for the
sake of producing a harmonious phrase or a picturesque suggestion,
disgusted Alfred de Vigny. "The worst thing about writers is that they
care very little whether what they write is true, so long as they only
write," we read on one page of his Journal. He adds, "They should seek
words only in their own consciences." On another page he says: "The most
serious lack in literary work is sincerity. Perceiving clearly that the
combination of technical labor and research for effective expression, in
producing literary work, often leads us to a paradox, I have resolved to
sacrifice all to conviction and truth, so that this precious element of
sincerity, complete and profound, shall dominate my books and give to
them the sacred character which the divine presence of truth always
gives."

Besides sincerity, De Vigny possessed, in a high degree, a gift which was
not less rare in that age--good taste. He had taste in the art of
writing, a fine literary tact, a sense of proportion, a perception of
delicate shades of expression, an instinct that told him what to say and
what to suppress, to insinuate, or to be left to the understanding. Even
in his innovations in form, in his boldness of style, he showed a rare
discretion; never did he do violence to the genius of the French
language, and one may apply to him without reserve the eulogy that
Quintilian pronounced upon Horace: 'Verbis felicissime audax'.

He cherished also a fixed principle that art implied selection. He was
neither idealist nor realist, in the exclusive and opposing sense in
which we understand these terms; he recommended a scrupulous observance
of nature, and that every writer should draw as close to it as possible,
but only in order to interpret it, to reveal it with a true feeling, yet
without a too intimate analysis, and that no one should attempt to
portray it exactly or servilely copy it. "Of what use is art," he says,
"if it is only a reduplication of existence? We see around us only too
much of the sadness and disenchantment of reality." The three novels
that compose the volume 'Servitude et Grandeur militaire' are, in this
respect, models of romantic composition that never will be surpassed,
bearing witness to the truth of the formula followed by De Vigny in all
his literary work: "Art is the chosen truth."

If, as a versifier, Alfred de Vigny does not equal the great poets of his
time, if they are his superiors in distinction and brilliancy, in
richness of vocabulary, freedom of movement, and variety of rhythm, the
cause is to be ascribed less to any lack of poetic genius than to the
nature of his inspiration, even to the laws of poesy, and to the secret
and irreducible antinomy that exists between art and thought. When, for
example, Theophile Gautier reproached him with being too little impressed
with the exigencies of rhyme, his criticism was not well grounded, for
richness of rhyme, though indispensable in works of descriptive
imagination, has no 'raison d'etre' in poems dominated by sentiment and
thought. But, having said that, we must recognize in his poetry an
element, serious, strong, and impressive, characteristic of itself alone,
and admire, in the strophes of 'Mozse', in the imprecations of 'Samson',
and in the 'Destinees', the majestic simplicity of the most beautiful
Hebraic verse.

Moreover, the true originality of De Vigny does not lie in the manner of
composition; it was primarily in the role of precursor that he played his
part on the stage of literature. Let us imagine ourselves at the period
about the beginning of the year 1822. Of the three poets who, in making
their literary debuts, had just published the 'Meditations, Poemes
antiques et modernes, and Odes', only one had, at that time, the instinct
of renewal in the spirit of French poesy, and a sense of the manner in
which this must be accomplished; and that one was not Lamartine, and
certainly it was not Victor Hugo.

Sainte-Beuve has said, with authority, that in Lamartine there is
something suggestive of Millevoye, of Voltaire (he of the charming
epistles), and of Fontanes; and Victor Hugo wrote with very little
variation from the technical form of his predecessors. "But with Alfred
de Vigny," he says, "we seek in vain for a resemblance to any French
poetry preceding his work. For example, where can we find anything
resembling 'Moise, Eloa, Doloeida'? Where did he find his inspiration
for style and composition in these poems? If the poets of the Pleiades
of the Restoration seem to have found their inspiration within
themselves, showing no trace of connection with the literature of the
past, thus throwing into confusion old habits of taste and of routine,
certain it is that among them Alfred de Vigny should be ranked first."

Even in the collection that bears the date of 1822, some years before the
future author of Legende des Siecles had taken up romanticism, Alfred de
Vigny had already conceived the idea of setting forth, in a series of
little epics, the migrations of the human soul throughout the ages. "One
feels," said he in his Preface, "a keen intellectual delight in
transporting one's self, by mere force of thought, to a period of
antiquity; it resembles the pleasure an old man feels in recalling first
his early youth, and then the whole course of his life. In the age of
simplicity, poetry was devoted entirely to the beauties of the physical
forms of nature and of man; each step in advance that it has made since
then toward our own day of civilization and of sadness, seems to have
blended it more and more with our arts, and even with the sufferings of
our souls. At present, with all the serious solemnity of Religion and of
Destiny, it lends to them their chief beauty. Never discouraged, Poetry
has followed Man in his long journey through the ages, like a sweet and
beautiful companion. I have attempted, in our language, to show some of
her beauties, in following her progress toward the present day."

The arrangement of the poems announced in this Preface is tripartite,
like that of the 'Legende des Siecles: Poemes antiques, poemes judaiques,
poemes modernes.--Livre mystique, livre antique, livre moderne'. But the
name of precursor would be a vain title if all that were necessary to
merit it was the fact that one had been the first to perceive a new path
to literary glory, to salute it from a distance, yet never attempt to
make a nearer approach.

In one direction at least, Alfred de Vigny was a true innovator, in the
broadest and most meritorious sense of the word: he was the creator of
philosophic poetry in France. Until Jocelyn appeared, in 1836, the form
of poetic expression was confined chiefly to the ode, the ballad, and the
elegy; and no poet, with the exception of the author of 'Moise' and
'Eloa', ever dreamed that abstract ideas and themes dealing with the
moralities could be expressed in the melody of verse.

To this priority, of which he knew the full value, Alfred de Vigny laid
insistent claim. "The only merit," he says in one of his prefaces, "that
any one ever has disputed with me in this sort of composition is the
honor of having promulgated in France all works of the kind in which
philosophic thought is presented in either epic or dramatic form."

But it was not alone priority in the sense of time that gave him right of
way over his contemporaries; he was the most distinguished representative
of poetic philosophy of his generation. If the phrases of Lamartine seem
richer, if his flight is more majestic, De Vigny's range is surer and
more powerful. While the philosophy of the creator of 'Les Harmonies' is
uncertain and inconsistent, that of the poet of 'Les Destinees' is strong
and substantial, for the reason that the former inspires more sentiment
than ideas, while the latter, soaring far above the narrow sphere of
personal emotion, writes of everything that occupies the intellect of
man.

Thus, by his vigor and breadth of thought, by his profound understanding
of life, by the intensity of his dreams, Alfred de Vigny is superior to
Victor Hugo, whose genius was quite different, in his power to portray
picturesque scenes, in his remarkable fecundity of imagination, and in
his sovereign mastery of technique.

But nowhere in De Vigny's work is that superiority of poetic thought so
clearly shown as in those productions wherein the point of departure was
farthest from the domain of intellect, and better than any other has he
understood that truth proclaimed by Hegel: "The passions of the soul and
the affections of the heart are matter for poetic expression only in so
far as they are general, solid, and eternal."

De Vigny was also the only one among our poets that had a lofty ideal of
woman and of love. And in order to convince one's self of this it is
sufficient to reread successively the four great love-poems of that
period: 'Le Lac, La Tristesse d'Olympio, Le Souvenir, and La Colere de
Samson'.

Lamartine's conception of love was a sort of mild ecstasy, the sacred
rapture in which the senses play no part, and noble emotions that cause
neither trouble nor remorse. He ever regarded love as a kind of sublime
and passionate religion, of which 'Le Lac' was the most beautiful hymn,
but in which the image of woman is so vague that she almost seems to be
absent.

On the other hand, what is 'La Tristesse d'Olympio' if not an admirable
but common poetic rapture, a magnificent summary of the sufferings of the
heart--a bit of lyric writing equal to the most beautiful canzoni of the
Italian masters, but wherein we find no idea of love, because all is
artificial and studied; no cry from the soul is heard,--no trace of
passion appears.

After another fashion the same criticism applies to Le Souvenir; it was
written under a stress of emotion resulting from too recent events; and
the imagination of the author, subservient to a memory relentlessly
faithful, as is often the case with those to whom passion is the chief
principle of inspiration, was far from fulfilling the duties of his high
vocation, which is to purify the passions of the poet from individual and
accidental characteristics in order to leave unhampered whatever his work
may contain that is powerful and imperishable.

Alfred de Vigny alone, of the poets of his day, in his 'Colere de
Samson', has risen to a just appreciation of woman and of love; his ideal
is grand and tragic, it is true, and reminds one of that gloomy passage
in Ecclesiastes which says: "Woman is more bitter than death, and her
arms are like chains."

It is by this character of universality, of which all his writings show
striking evidence, that Alfred de Vigny is assured of immortality. A
heedless generation neglected him because it preferred to seek subjects
in strong contrast to life of its own time. But that which was not
appreciated by his contemporaries will be welcomed by posterity. And
when, in French literature, there shall remain of true romanticism only a
slight trace and the memory of a few great names, the author of the
'Destinees' will still find an echo in all hearts.

No writer, no matter how gifted, immortalizes himself unless he has
crystallized into expressive and original phrase the eternal sentiments
and yearnings of the human heart. "A man does not deserve the name of
poet unless he can express personal feeling and emotion, and only that
man is worthy to be called a poet who knows how to assimilate the varied
emotions of mankind." If this fine phrase of Goethe's is true, if true
poetry is only that which implies a mastery of spiritual things as well
as of human emotion, Alfred de Vigny is assuredly one of our greatest
poets, for none so well as he has realized a complete vision of the
universe, no one has brought before the world with more boldness the
problem of the soul and that of humanity. Under the title of poet he
belongs not only to our national literature, but occupies a distinctive
place in the world of intellect, with Lucretius, Dante, and Goethe, among
those inspired beings who transmit throughout succeeding centuries the
light of reason and the traditions of the loftiest poetic thought.

Alfred de Vigny was elected to a chair in the French Academy in 1846 and
died at Paris, September 17, 1863.

GASTON BOISSIER
Secretaire Perpetuel de l'Academie Francaise.

TRUTH IN ART

The study of social progress is to-day not less needed in literature than
is the analysis of the human heart. We live in an age of universal
investigation, and of exploration of the sources of all movements.
France, for example, loves at the same time history and the drama,
because the one explores the vast destinies of humanity, and the other
the individual lot of man. These embrace the whole of life. But it is
the province of religion, of philosophy, of pure poetry only, to go
beyond life, beyond time, into eternity.

Of late years (perhaps as a result of our political changes) art has
borrowed from history more than ever. All of us have our eyes fixed on
our chronicles, as though, having reached manhood while going on toward
greater things, we had stopped a moment to cast up the account of our
youth and its errors. We have had to double the interest by adding to it
recollection.

As France has carried farther than other nations this love of facts, and
as I had chosen a recent and well-remembered epoch, it seemed to me that
I ought not to imitate those foreigners who in their pictures barely show
in the horizon the men who dominate their history. I placed ours in the
foreground of the scene; I made them leading actors in this tragedy,
wherever I endeavored to represent the three kinds of ambition by which
we are influenced, and with them the beauty of self-sacrifice to a noble
ideal. A treatise on the fall of the feudal system; on the position, at
home and abroad, of France in the seventeenth century; on foreign
alliances; on the justice of parliaments or of secret commissions, or on
accusations of sorcery, would not perhaps have been read. But the
romance was read.

I do not mean to defend this last form of historical composition, being
convinced that the real greatness of a work lies in the substance of the
author's ideas and sentiments, and not in the literary form in which they
are dressed. The choice of a certain epoch necessitates a certain
treatment--to another epoch it would be unsuitable; these are mere
secrets of the workshop of thought which there is no need of disclosing.
What is the use of theorizing as to wherein lies the charm that moves us?
We hear the tones of the harp, but its graceful form conceals from us its
frame of iron. Nevertheless, since I have been convinced that this book
possesses vitality, I can not help throwing out some reflections on the
liberty which the imagination should employ in weaving into its tapestry
all the leading figures of an age, and, to give more consistency to their
acts, in making the reality of fact give way to the idea which each of
them should represent in the eyes of posterity; in short, on the
difference which I find between Truth in art and the True in fact.

Just as we descend into our consciences to judge of actions which our
minds can not weigh, can we not also search in ourselves for the feeling
which gives birth to forms of thought, always vague and cloudy? We shall
find in our troubled hearts, where discord reigns, two needs which seem
at variance, but which merge, as I think, in a common source--the love of
the true, and the love of the fabulous.

On the day when man told the story of his life to man, history was born.
Of what use is the memory of facts, if not to serve as an example of good
or of evil? But the examples which the slow train of events presents to
us are scattered and incomplete. They lack always a tangible and visible
coherence leading straight on to a moral conclusion. The acts of the
human race on the world's stage have doubtless a coherent unity, but the
meaning of the vast tragedy enacted will be visible only to the eye of
God, until the end, which will reveal it perhaps to the last man. All
systems of philosophy have sought in vain to explain it, ceaselessly
rolling up their rock, which, never reaching the top, falls back upon
them--each raising its frail structure on the ruins of the others, only
to see it fall in its turn.

I think, then, that man, after having satisfied his first longing for
facts, wanted something fuller--some grouping, some adaptation to his
capacity and experience, of the links of this vast chain of events which
his sight could not take in. Thus he hoped to find in the historic
recital examples which might support the moral truths of which he was
conscious. Few single careers could satisfy this longing, being only
incomplete parts of the elusive whole of the history of the world; one
was a quarter, as it were, the other a half of the proof; imagination did
the rest and completed them. From this, without doubt, sprang the fable.
Man created it thus, because it was not given him to see more than
himself and nature, which surrounds him; but he created it true with a
truth all its own.

This Truth, so beautiful, so intellectual, which I feel, I see, and long
to define, the name of which I here venture to distinguish from that of
the True, that I may the better make myself understood, is the soul of
all the arts. It is the selection of the characteristic token in all the
beauties and the grandeurs of the visible True; but it is not the thing
itself, it is something better: it is an ideal combination of its
principal forms, a luminous tint made up of its brightest colors, an
intoxicating balm of its purest perfumes, a delicious elixir of its best
juices, a perfect harmony of its sweetest sounds--in short, it is a
concentration of all its good qualities. For this Truth, and nothing
else, should strive those works of art which are a moral representation
of life-dramatic works. To attain it, the first step is undoubtedly to
learn all that is true in fact of every period, to become deeply imbued
with its general character and with its details; this involves only a
cheap tribute of attention, of patience, and of memory: But then one must
fix upon some chosen centre, and group everything around it; this is the
work of imagination, and of that sublime common-sense which is genius
itself.

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