Author: Aldous Huxley
Category: Literature
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So much for Crébillon’s method of presenting character. It is time to consider the sort of people and the particular aspect of their characters which he liked to present. His heroes and heroines are the men and women of our own favourite dix-huitième — the eighteenth century whose representative man is rather Casanova than Bach, rather the Cardinal de Bernis than Wesley. They are aristocrats who fill their indefinite leisure with an amateur’s interest in literature, art, and even science (see, for the scientific interests, Cléandre’s story, in La Nuit et le Moment, of his physico-physiological argument with Julie); with talk and social intercourse, with gambling and country sports; and above all, with that most perfect of time-killers, l’amour. Crébillon’s main, his almost exclusive preoccupation is with the last of these aristocratic amusements. And it is on his psychology of love — of a certain kind of love — that his claim to literary immortality must be based.
Crébillon’s special province is that obscure borderland between soul and body, where physiology and psychology meet and mingle and are reciprocally complicated. It is a province of which, during the last century and in this country, at any rate, we have heard but the scantiest accounts. It was only with birth that physiology ever made its entrance into the Victorian novel, not with conception. In these matters, Crébillon’s age was more scientific. The existence of physiology was frankly admitted at every stage of the reproductive process. It was mentioned in connection with every kind of love, from l’amour passion to l’amour goût. It was freely discussed, and its phenomena described, classified and explained. The relations between the senses and the imagination, between love and pleasure, between desire and the affections are methodically defined in that literature of which Crébillon’s stories are representative. And it is very right that they should be so defined. For no analysis of love can claim to be complete which ignores the physiological basis and accompaniment of the passion. Love, says Donne in his nearest approach to a versified epigram,
Love’s not so pure and abstract as they use
To say, who have no mistress but their Muse.
The distinction between sacred and profane, spiritual and fleshly love is an arbitrary, gratuitous and metaphysical distinction. The most spiritual love is rooted in the flesh; the most sacred is only profane love sublimated and refined. To ignore these obvious facts is foolish and slightly dishonest. And indeed, they never have been ignored except by the psychologists of the nineteenth century. The writers of every other age have always admitted them. It was in aristocratic France, however, and during the eighteenth century, that they were most closely and accurately studied. Crébillon fils is one of the acutest, one of the most scientific of the students.
Scientific — I apply the epithet deliberately, not vaguely and at random. For Crébillon’s attitude towards the phenomena of sex seems to me precisely that of the true scientific investigator. It is with a mind entirely open and unbiassed that he approaches the subject. He contrives to forget that love is a matter of the most intimate human concern, that it has been from time immemorial the subject of philosophical speculation and moral precept. Making a clean sweep of all the prejudices, he sets to work, coolly and with detachment, as though the subject of his investigations were something as remote, as utterly divorced from good and evil, as spiral nebulae, liver flukes or the aurora borealis.
Men have always tended to attribute to the objects of their intense emotions, and even to the emotions themselves, some kind of cosmical significance. Mystics and lovers, for example, have never been content to find the justification for their feelings in the feelings themselves: they have asked us to believe that these feelings possess a universal truth value as well as, for themselves, a personal behaviour value. And they have invented cosmogonies and metaphysical systems to justify and explain their emotional attitudes. The fact that all these metaphysical systems are, scientifically speaking, almost certainly untrue in no way affects the value for the individual and for whole societies of the emotions and attitudes which gave them birth. Thus, mysticism will always be a beautiful and precious thing, even though it should be conclusively proved that all the philosophical systems based upon it are nonsensical. And one can be convinced of the superiority of spiritual to carnal, of ‘conjugial’ to ‘scortatory’ love without believing a word of Plato or Swedenborg.
In a quiet and entirely unpretentious way Crébillon was an expounder of the scientific truth about love — that its basis is physiological; that the intense and beautiful emotions which it arouses cannot be philosophically justified or explained, but should be gratefully accepted for what they are: feelings significant in themselves and of the highest practical importance for those who experience them. He is no vulgar and stupid cynic who denies the existence, because he cannot accept the current metaphysical explanation, of any feelings higher than the merely physical. ‘Les plaisirs gagnent toujours à être ennoblis,’ says Crébillon, through the mouth of the Duke in Le Hasard au Coin du Feu. It is the man of science who speaks, the unprejudiced observer, the accepter of facts. Pleasure is a fact; so is nobility. He admits the existence of both. Pleasure gains by being ennobled: that is the practical, experimental justification of all the high, aspiring, seemingly infinite emotions evoked by love. True, it may be objected that Crébillon gives too little space in his analysis of love to that which ennobles pleasure and too much to pleasure pure and simple. He would have been more truly scientific if he had reversed the balance; for that which ennobles is of more practical significance, both to individuals and to societies, than that which is ennobled. We may excuse him, perhaps, by supposing that, in the society in which he lived (the Pompadour was his patroness), his opportunities for observing the ennobling passions were scarce in comparison with his opportunities for observing the raw physiological material on which such passions work.
But it is foolish as well as ungrateful to criticize an author for what he has failed to achieve. The reader’s business is with what the writer has done, not with what he has left undone. And Crébillon, after all, did do something which, whatever its limitations, was worth doing. What writer, for example, has spoken more acutely on the somewhat scabrous, but none the less important subject of feminine ‘temperament’? I cannot do better than quote a specimen of his analysis, with the generalization he draws from it. He is speaking here of a woman whose imagination is more ardent than her senses, and who, living in a society where this imagination is perpetually being fired, is for ever desperately trying to experience the pleasures of which she dreams. ‘Elle a l’imagination fort vive et fort déréglée, et quoique l’inutilité des épreuves qu’elle a faites en certain genre eût dû la corriger d’en faire, elle ne veut pas se persuader qu’elle soit née plus malheureuse qu’elle croit que d’autres ne le sont, et elle se flatte toujours qu’il est réservé au dernier qu’elle prend de la rendre aussi sensible qu’elle désire de l’être. Je ne doute même pas que cette idée ne soit la source de ses déréglements et de la peine qu’elle prend de jouer ce qu’elle ne sent pas. . . . Je dirai plus, c’est qu’aujourd’hui il est prouvé que ce sont les femmes à qui les plaisirs de l’amour sont les moins nécessaires qui les recherchent avec la plus de fureur, et que les trois quarts de celles qui se sont perdues avaient reçu de la nature tout ce qu’il leur fallait pour ne l’être pas.’ Admirable description of a type not at all uncommon in all societies where love-making is regarded as the proper study of womankind! The type, I repeat, is not uncommon; but Crébillon’s succinct and accurate description of it something almost unique.
Here is another passage in which he analyses the motives of a different type of cold woman — a much more dangerous type, it may be remarked: the type to which all successful adventuresses belong. ‘Soit caprice, soit vanité, la chose du monde qui lui plaît le plus est d’inspirer de désirs; elle jouit du moins des transports de son amant. D’ailleurs, la froideur de ses sens n’empêche pas sa tête de s’animer, et si la nature lui a refusé ce que l’on appelle le plaisir, ell
e lui a en échange donné une sorte de volupté qui n’existe, à la vérité, que dans ses idées; mais qui lui fait peut-être éprouver quelque chose de plus délicat que ce qui ne part que des sens. Pour vous,’ adds Clitandre, addressing his companion, ‘pour vous, plus heureuse qu’elle, vous avez, si je ne me trompe, rassemblé les deux.’
It would be possible to compile out of the works of Crébillon a whole collection of such character-sketches and aphorisms. ‘What every Young Don Juan ought to Know’ might serve as title to this florilegium. It should be placed in the hands of all those, women as well as men, who propose to lead, professionally, the arduous and difficult life of leisure. Here are a few of the aphorisms which will deserve to find a place in this anthology of psychological wisdom.
‘Une jolie femme dépend bien moins d’elle-même que des circonstances; et par malheur il s’en trouve tant, de si peu prévues, de si pressantes, qu’il n’y a point à s’étonner si, après plusieurs aventures, elle n’a connu ni l’amour, ni son cœur. Il s’ensuit que ce qu’on croit la dernière fantaisie d’une femme est bien souvent sa première passion.’
‘Les sens ont aussi leur délicatesse; à un certain point on les émeut; qu’on le passe, on les révolte.’
‘L’on n’occupe pas longtemps l’imagination d’une femme sans aller jusqu’à son cœur, ou du moins sans que par les effets cela ne revienne au même.’
Of Crébillon’s life there is but little to say. It was quite uneventful. The record of it, singularly scanty, contains almost no unusual or surprising element. It was precisely the life which you would expect the author of Le Sopha to have led: a cheerful, social, literary life in the Paris of Louis XV. Crébillon was born on St. Valentine’s Day, 1707, thus achieving legitimacy by fifteen days; for his parents were only married on the thirty-first of January. His father was Prosper Jolyot de Crébillon, the tragic poet who provoked the envy and the competitive rivalry of Voltaire. I am not ashamed to say that I have never read a line of the elder Crébillon’s works. Life is not so long that one can afford to spend even the briefest time in the perusal of eighteenth-century French tragedians.
The literary career of the younger Crébillon began in the theatre. In association with the actors Romagnesi, Biancolelli and Riccoboni he composed a number of satirical pieces and parodies for the Italian comedians. It was at this period that he confided to Sébastien Mercier, ‘qu’il n’avait encore achevé la lecture des tragédies de son père, mais que cela viendrait. Il regardait la tragédie française comme la farce la plus complète qu’ait pu inventer l’esprit humain.’
His first successful novel, Tanzai et Néardarné, Histoire Japonaise, was published in 1734. It was so successful, indeed, and so Japanese, that Crébillon, accused of satirizing the Cardinal de Rohan and other important persons, was arrested and thrown into prison, from which, however, the good graces of a royal reader soon released him.
Tanzai was followed in 1736 by Les Égarements du Cœur et de l’Esprit, and in 1740 by Le Sopha. It was the epoch of Crébillon’s social triumphs. He was for some time perpetual chairman of the famous dinners of the Caveau, and there were many other societies of which he was, officially or unofficially, the leading light.
In 1748 he married — somewhat tardily, for he had had a child by her two years before — an English wife, Lady Mary Howard. It is said that the poor lady squinted, was very ugly, awkward in society, shy and deeply religious. Crébillon seems, none the less, to have been a model husband, while the marriage lasted; which was not very long, however, for Lady Mary died about 1756. Their only child died in infancy a short time after being legitimated.
It was in 1759 that the favour of Madame de Pompadour procured for Crébillon the post of Royal Censor of Literature. He performed his duties conscientiously and to the satisfaction of all parties concerned. On the death of his father, in 1762, he received a pension. In 1774 he became Police Censor as well as Royal Censor. In 1777 he died. For all practical purposes, however, he had been dead fifteen years or more. ‘Il y a longtemps,’ said his obituarist, ‘très longtemps même, qu’il avait eu le chagrin de se voir survivre à lui-même.’ Melancholy fate! It caused his contemporaries to do him, towards the end, something less than justice. The most enthusiastic of his epitaphs is cool enough:
Dans ce tombeau gît Crébillon.
Qui? le fameux tragique? — Non!
Celui qui le mieux peignit l’âme
Du petit-maître et de la femme.
The praise is faint. It is meant, perhaps, to damn. But it does not succeed in damning. To have been the best painter of anybody’s soul, even the fop’s, even the eighteenth-century lady’s, is a fine achievement. ‘Je fus étonnée,’ says one of Crébillon’s characters, describing the charms of her lover’s conversation, ‘je fus étonnée de la sorte de consistance que les objets les plus frivoles semblaient prendre entre ses mains.’ The whole merit of that French eighteenth century, of which Crébillon was the representative man, consisted precisely in giving ‘a sort of consistency to the most frivolous objects.’ To lead a life of leisure gracefully is an art, and though we can all do nothing, few of us contrive to do it well. It is scarcely possible to imagine a life more hopelessly futile than that which was led by the men and women of the old French aristocracy. Intrinsically, such a life seems ghastly in its emptiness and sterility. And yet, somehow, by sheer force of style, these frivolous creatures of the dix-huitième contrived to fill the emptiness, to coax the most charming and elegant flowers from the sterility of their existence. To the most futile of lives they gave ‘a sort of consistency’; they endowed nothingness with solidity and form. Crébillon shared this power with his contemporaries. The conquests of the petit-maître, the prompt surrenders of Célie and Cidalise and Julie — these are his theme. It seems unpromising in its smallness and its triviality. But by dint of treating it seriously — with the double seriousness of the scientific observer and the literary artist — he has made out of it something which we in our turn are compelled to take seriously. Like Célie, we are astonished.
JUSTIFICATIONS
WELL BEATEN BY the Don, Masetto lies groaning in the darkness. To him comes Zerlina, repentantly tender. Kneeling beside him, ‘Vedrai, carino,’ she promises in a melody of the most ravishing elegance,
Vedrai, carino,
se sei buonino,
che bel rimedio
ti voglio dar.
È naturale,
non da disgusto,
e lo speziale
non lo sa far.
È un certo balsamo
che porto adosso.
Dare te’l posso,
se il vuoi provar.
And after half a dozen repetitions of tocca mi qua, qua and twenty bars of deliciously melodious twiddles, the orchestra ends up, pianissimo, but how definitely and satisfyingly! with the chord of C major, and the newly married lovers retire to enjoy their bliss.
È naturale, non da disgusto . . . Da Ponte evidently spoke for himself. This is his description of the manner in which the libretto of Don Giovanni was composed: ‘I sat down at my writing-table and stayed there for twelve hours on end, with a little bottle of Tokay on my right hand, an inkstand in the middle, and a box of Seville tobacco on the left. A beautiful young girl of sixteen was living in my house with her mother, who looked after the household. (I should have wished to love her only as a daughter — but . . .) She came into my room whenever I rang the bell, which in truth was fairly often, and particularly when my inspiration seemed to begin to cool. She brought me now a biscuit, now a cup of coffee, or again nothing but her own lovely face, always gay, always smiling, and made precisely to inspire poetic fancy and brilliant ideas.’ It is a scene from a settecento Earthly Paradise — before the Fall of 1789. The mind is its own place, and there have always been plenty of men and women whose home was Da Ponte’s Eden. The rest of us are not so fortunate. In the world we inhabit, that certo balsamo which Zerlina and her young friends carry about with them is listed as o
ne of the dangerous drugs. Its administration is not permitted, except under a medical certificate. In the moral pharmacopœias of all civilized countries it is official in only one form — matrimony. Made up in this way the bel rimedio is ‘a remedy against sin.’ Made up in any other way, it is sin.
Those who, like Da Ponte, are untroubled in this matter by qualms of conscience, merely ignore the prescriptions of the pharmacopœia. If they want the balm, they take it, in whatever form and from any bootlegger who is willing to supply it. The behaviour of these drug traffickers is so straightforward, their thoughts and feelings so transparently comprehensible, that it is unnecessary to pay any further attention to them. It is just a matter of tocca mi qua, qua, and there’s an end of it.
But there is another class of men and women, the scrupulous, for whom this simple solution is morally impossible. They want the certo balsamo in forms that are not official; they feel impelled to give an unduly violent expression to their lust for power, or social position or money. Current morality condemns these wishes. It would be possible for them, by breaking the law discreetly, to get all they want without discomfort; but they are not prepared even to think of themselves as law-breakers. They reject an enjoyment which is illicit, refuse to be the furtive evaders of a rule of which their own furtiveness tacitly confirms the validity. Declining the dishonourable rôle of bootleggers, they claim to be on the right side of the law, they insist on the essential orthodoxy of their actions. Other people condemn them; they retort by inventing philosophies to prove that they are right.