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I'll solemnize their beauty in a draught
Pressed from the summer of an hundred vines.
 

Meanwhile Marcello pushes himself forward, and attempts to salute his brother.

 
Orazio. Insolent beggar!
 
 
Marcello. Prince! But we must shake hands.
Look you, the round earth's like a sleeping serpent,
Who drops her dusky tail upon her crown
Just here. Oh, we are like two mountain peaks
Of two close planets, catching in the air:
You, King Olympus, a great pile of summer,
Wearing a crown of gods; I, the vast top
Of the ghosts' deadly world, naked and dark,
With nothing reigning on my desolate head
But an old spirit of a murdered god,
Palaced within the corpse of Saturn's father.
 

They begin to dispute, and at last Marcello exclaims—

 
Aye, Prince, you have a brother—
 
 
Orazio. The Duke—he'll scourge you.
 
 
Marcello. Nay, the second, sir,
Who, like an envious river, flows between
Your footsteps and Ferrara's throne....
 
 
Orazio. Stood he before me there,
By you, in you, as like as you're unlike,
Straight as you're bowed, young as you are old,
And many years nearer than him to Death,
The falling brilliancy of whose white sword
Your ancient locks so silverly reflect,
I would deny, outswear, and overreach,
And pass him with contempt, as I do you.
Jove! How we waste the stars: set on, my friends.
 

And so the revelling band pass onward, singing still, as they vanish down the darkened street:

 
Strike, you myrtle-crownèd boys,
Ivied maidens, strike together!…
 

and Marcello is left alone:

 
I went forth
Joyfully, as the soul of one who closes
His pillowed eyes beside an unseen murderer,
And like its horrible return was mine,
To find the heart, wherein I breathed and beat,
Cold, gashed, and dead. Let me forget to love,
And take a heart of venom: let me make
A staircase of the frightened breasts of men,
And climb into a lonely happiness!
And thou, who only art alone as I,
Great solitary god of that one sun,
I charge thee, by the likeness of our state,
Undo these human veins that tie me close
To other men, and let your servant griefs
Unmilk me of my mother, and pour in
Salt scorn and steaming hate!
 

A moment later he learnt that the duke has suddenly died, and that the dukedom is his. The rest of the play affords an instance of Beddoes' inability to trace out a story, clearly and forcibly, to an appointed end. The succeeding acts are crowded with beautiful passages, with vivid situations, with surprising developments, but the central plot vanishes away into nothing, like a great river dissipating itself among a thousand streams. It is, indeed, clear enough that Beddoes was embarrassed with his riches, that his fertile mind conceived too easily, and that he could never resist the temptation of giving life to his imaginations, even at the cost of killing his play. His conception of Orazio, for instance, began by being that of a young Bacchus, as he appears in the opening scene. But Beddoes could not leave him there; he must have a romantic wife, whom he has deserted; and the wife, once brought into being, must have an interview with her husband. The interview is an exquisitely beautiful one, but it shatters Orazio's character, for, in the course of it, he falls desperately in love with his wife; and meanwhile the wife herself has become so important and interesting a figure that she must be given a father, who in his turn becomes the central character in more than one exciting scene. But, by this time, what has happened to the second brother? It is easy to believe that Beddoes was always ready to begin a new play rather than finish an old one. But it is not so certain that his method was quite as inexcusable as his critics assert. To the reader, doubtless, his faulty construction is glaring enough; but Beddoes wrote his plays to be acted, as a passage in one of his letters very clearly shows. 'You are, I think,' he writes to Kelsall, 'disinclined to the stage: now I confess that I think this is the highest aim of the dramatist, and should be very desirous to get on it. To look down on it is a piece of impertinence, as long as one chooses to write in the form of a play, and is generally the result of one's own inability to produce anything striking and affecting in that way.' And it is precisely upon the stage that such faults of construction as those which disfigure Beddoes' tragedies matter least. An audience, whose attention is held and delighted by a succession of striking incidents clothed in splendid speech, neither cares nor knows whether the effect of the whole, as a whole, is worthy of the separate parts. It would be foolish, in the present melancholy condition of the art of dramatic declamation, to wish for the public performance of Death's Jest Book; but it is impossible not to hope that the time may come when an adequate representation of that strange and great work may be something more than 'a possibility more thin than air.' Then, and then only, shall we be able to take the true measure of Beddoes' genius.

Perhaps, however, the ordinary reader finds Beddoes' lack of construction a less distasteful quality than his disregard of the common realities of existence. Not only is the subject-matter of the greater part of his poetry remote and dubious; his very characters themselves seem to be infected by their creator's delight in the mysterious, the strange, and the unreal. They have no healthy activity; or, if they have, they invariably lose it in the second act; in the end, they are all hypochondriac philosophers, puzzling over eternity and dissecting the attributes of Death. The central idea of Death's Jest Book—the resurrection of a ghost—fails to be truly effective, because it is difficult to see any clear distinction between the phantom and the rest of the characters. The duke, saved from death by the timely arrival of Wolfram, exclaims 'Blest hour!' and then, in a moment, begins to ponder, and agonise, and dream:

 
And yet how palely, with what faded lips
Do we salute this unhoped change of fortune!
Thou art so silent, lady; and I utter
Shadows of words, like to an ancient ghost,
Arisen out of hoary centuries
Where none can speak his language.
 

Orazio, in his brilliant palace, is overcome with the same feelings:

 
Methinks, these fellows, with their ready jests,
Are like to tedious bells, that ring alike
Marriage or death.
 

And his description of his own revels applies no less to the whole atmosphere of Beddoes' tragedies:

 
Voices were heard, most loud, which no man owned:
There were more shadows too than there were men;
And all the air more dark and thick than night
Was heavy, as 'twere made of something more
Than living breaths.
 

It would be vain to look, among such spectral imaginings as these, for guidance in practical affairs, or for illuminating views on men and things, or for a philosophy, or, in short, for anything which may be called a 'criticism of life.' If a poet must be a critic of life, Beddoes was certainly no poet. He belongs to the class of writers of which, in English literature, Spenser, Keats, and Milton are the dominant figures—the writers who are great merely because of their art. Sir James Stephen was only telling the truth when he remarked that Milton might have put all that he had to say in Paradise Lost into a prose pamphlet of two or three pages. But who cares about what Milton had to say? It is his way of saying it that matters; it is his expression. Take away the expression from the Satires of Pope, or from The Excursion, and, though you will destroy the poems, you will leave behind a great mass of thought. Take away the expression from Hyperion, and you will leave nothing at all. To ask which is the better of the two styles is like asking whether a peach is better than a rose, because, both being beautiful, you can eat the one and not the other. At any rate, Beddoes is among the roses: it is in his expression that his greatness lies. His verse is an instrument of many modulations, of exquisite delicacy, of strange suggestiveness, of amazing power. Playing on it, he can give utterance to the subtlest visions, such as this:

 
Just now a beam of joy hung on his eyelash;
But, as I looked, it sunk into his eye,
Like a bruised worm writhing its form of rings
Into a darkening hole.
 

Or to the most marvellous of vague and vast conceptions, such as this:

 
I begin to hear
Strange but sweet sounds, and the loud rocky dashing
Of waves, where time into Eternity
Falls over ruined worlds.
 

Or he can evoke sensations of pure loveliness, such as these:

 
So fair a creature! of such charms compact
As nature stints elsewhere: which you may find
Under the tender eyelid of a serpent,
Or in the gurge of a kiss-coloured rose,
By drops and sparks: but when she moves, you see,
Like water from a crystal overfilled,
Fresh beauty tremble out of her and lave
Her fair sides to the ground.
 

Or he can put into a single line all the long memories of adoration:

 
My love was much;
My life but an inhabitant of his.
 

Or he can pass in a moment from tiny sweetness to colossal turmoil:

 
I should not say
How thou art like the daisy in Noah's meadow,
On which the foremost drop of rain fell warm
And soft at evening: so the little flower
Wrapped up its leaves, and shut the treacherous water
Close to the golden welcome of its breast,
Delighting in the touch of that which led
The shower of oceans, in whose billowy drops
Tritons and lions of the sea were warring,
And sometimes ships on fire sunk in the blood,
Of their own inmates; others were of ice,
And some had islands rooted in their waves,
Beasts on their rocks, and forest-powdering winds,
And showers tumbling on their tumbling self,
And every sea of every ruined star
Was but a drop in the world-melting flood.
 

He can express alike the beautiful tenderness of love, and the hectic, dizzy, and appalling frenzy of extreme rage:—

 
… What shall I do? I speak all wrong,
And lose a soul-full of delicious thought
By talking. Hush! Let's drink each other up
By silent eyes. Who lives, but thou and I,
My heavenly wife?…
I'll watch thee thus, till I can tell a second
By thy cheek's change.
 

In that, one can almost feel the kisses; and, in this, one can almost hear the gnashing of the teeth. 'Never!' exclaims the duke to his son Torrismond:

 
There lies no grain of sand between
My loved and my detested! Wing thee hence,
Or thou dost stand to-morrow on a cobweb
Spun o'er the well of clotted Acheron,
Whose hydrophobic entrails stream with fire!
And may this intervening earth be snow,
And my step burn like the mid coal of Aetna,
Plunging me, through it all, into the core,
Where in their graves the dead are shut like seeds,
If I do not—O, but he is my son!
 

Is not that tremendous? But, to find Beddoes in his most characteristic mood, one must watch him weaving his mysterious imagination upon the woof of mortality. One must wander with him through the pages of Death's Jest Book, one must grow accustomed to the dissolution of reality, and the opening of the nettled lips of graves; one must learn that 'the dead are most and merriest,' one must ask—'Are the ghosts eaves-dropping?'—one must realise that 'murder is full of holes.' Among the ruins of his Gothic cathedral, on whose cloister walls the Dance of Death is painted, one may speculate at ease over the fragility of existence, and, within the sound of that dark ocean,

 
Whose tumultuous waves
Are heaped, contending ghosts,
 

one may understand how it is that

 
Death is mightier, stronger, and more faithful
To man than Life.
 

Lingering there, one may watch the Deaths come down from their cloister, and dance and sing amid the moonlight; one may laugh over the grotesque contortions of skeletons; one may crack jokes upon corruption; one may sit down with phantoms, and drink to the health of Death.

In private intercourse Beddoes was the least morbid of human beings. His mind was like one of those Gothic cathedrals of which he was so fond—mysterious within, and filled with a light at once richer and less real than the light of day; on the outside, firm, and towering, and immediately impressive; and embellished, both inside and out, with grinning gargoyles. His conversation, Kelsall tells us, was full of humour and vitality, and untouched by any trace of egoism or affectation. He loved discussion, plunging into it with fire, and carrying it onward with high dexterity and good-humoured force. His letters are excellent: simple, spirited, spicy, and as original as his verse; flavoured with that vein of rattling open-air humour which had produced his school-boy novel in the style of Fielding. He was a man whom it would have been a rare delight to know. His character, so eminently English, compact of courage, of originality, of imagination, and with something coarse in it as well, puts one in mind of Hamlet: not the melodramatic sentimentalist of the stage; but the real Hamlet, Horatio's Hamlet, who called his father's ghost old truepenny, who forged his uncle's signature, who fought Laertes, and ranted in a grave, and lugged the guts into the neighbour room. His tragedy, like Hamlet's, was the tragedy of an over-powerful will—a will so strong as to recoil upon itself, and fall into indecision. It is easy for a weak man to be decided—there is so much to make him so; but a strong man, who can do anything, sometimes leaves everything undone. Fortunately Beddoes, though he did far less than he might have done, possessed so rich a genius that what he did, though small in quantity, is in quality beyond price. 'I might have been, among other things, a good poet,' were his last words. 'Among other things'! Aye, there's the rub. But, in spite of his own 'might have been,' a good poet he was. Perhaps for him, after all, there was very little to regret; his life was full of high nobility; and what other way of death would have befitted the poet of death? There is a thought constantly recurring throughout his writings—in his childish as in his most mature work—the thought of the beauty and the supernal happiness of soft and quiet death. He had visions of 'rosily dying,' of 'turning to daisies gently in the grave,' of a 'pink reclining death,' of death coming like a summer cloud over the soul. 'Let her deathly life pass into death,' says one of his earliest characters, 'like music on the night wind.' And, in Death's Jest Book, Sibylla has the same thoughts:

 
O Death! I am thy friend,
I struggle not with thee, I love thy state:
Thou canst be sweet and gentle, be so now;
And let me pass praying away into thee,
As twilight still does into starry night.
 

Did his mind, obsessed and overwhelmed by images of death, crave at last for the one thing stranger than all these—the experience of it? It is easy to believe so, and that, ill, wretched, and abandoned by Degen at the miserable Cigogne Hotel, he should seek relief in the gradual dissolution which attends upon loss of blood. And then, when he had recovered, when he was almost happy once again, the old thoughts, perhaps, came crowding back upon him—thoughts of the futility of life, and the supremacy of death and the mystical whirlpool of the unknown, and the long quietude of the grave. In the end, Death had grown to be something more than Death to him—it was, mysteriously and transcendentally, Love as well.

 
Death's darts are sometimes Love's. So Nature tells,
When laughing waters close o'er drowning men;
When in flowers' honied corners poison dwells;
When Beauty dies: and the unwearied ken
Of those who seek a cure for long despair
Will learn …
 

What learning was it that rewarded him? What ghostly knowledge of eternal love?

 
If there are ghosts to raise,
What shall I call,
Out of hell's murky haze,
Heaven's blue pall?
—Raise my loved long-lost boy
To lead me to his joy.—
There are no ghosts to raise;
Out of death lead no ways;
Vain is the call.
 
 
—Know'st thou not ghosts to sue?
No love thou hast.
Else lie, as I will do,
And breathe thy last.
So out of Life's fresh crown
Fall like a rose-leaf down.
Thus are the ghosts to woo;
Thus are all dreams made true,
Ever to last!
 

1907.

HENRI BEYLE

In the whole of French literature it would be difficult to point to a figure at once so important, so remarkable, and so little known to English readers as Henri Beyle. Most of us are, no doubt, fairly familiar with his pseudonym of 'Stendhal'; some of us have read Le Rouge et Le Noir and La Chartreuse de Parme; but how many of us have any further knowledge of a man whose works are at the present moment appearing in Paris in all the pomp of an elaborate and complete edition, every scrap of whose manuscripts is being collected and deciphered with enthusiastic care, and in honour of whose genius the literary periodicals of the hour are filling entire numbers with exegesis and appreciation? The eminent critic, M. André Gide, when asked lately to name the novel which stands in his opinion first among the novels of France, declared that since, without a doubt, the place belongs to one or other of the novels of Stendhal, his only difficulty was in making his choice among these; and he finally decided upon La Chartreuse de Parme. According to this high authority, Henri Beyle was indisputably the creator of the greatest work of fiction in the French language, yet on this side of the Channel we have hardly more than heard of him! Nor is it merely as a writer that Beyle is admired in France. As a man, he seems to have come in, sixty or seventy years after his death, for a singular devotion. There are 'Beylistes,' or 'Stendhaliens,' who dwell with rapture upon every detail of the master's private life, who extend with pious care the long catalogue of his amorous adventures, who discuss the shades of his character with the warmth of personal friendship, and register his opinions with a zeal which is hardly less than sectarian. But indeed it is precisely in these extremes of his French devotees that we shall find a clue to the explanation of our own indifference. Beyle's mind contained, in a highly exaggerated form, most of the peculiarly distinctive elements of the French character. This does not mean that he was a typical Frenchman; far from it. He did not, like Voltaire or Hugo, strike a note to which the whole national genius vibrated in response. He has never been, it is unlikely that he ever will be, a popular writer. His literary reputation in France has been confined, until perhaps quite lately, to a small distinguished circle. 'On me lira,' he was fond of saying, 'vers 1880'; and the 'Beylistes' point to the remark in triumph as one further proof of the almost divine prescience of the great man. But in truth Beyle was always read by the élite of French critics and writers—'the happy few,' as he used to call them; and among these he has never been without enthusiastic admirers. During his lifetime Balzac, in an enormous eulogy of La Chartreuse de Parme, paid him one of the most magnificent compliments ever received by a man of letters from a fellow craftsman. In the next generation Taine declared himself his disciple; a little later—'vers 1880,' in fact—we find Zola describing him as 'notre père à tous,' and M. Bourget followed with elaborate incense. To-day we have writers of such different tendencies as M. Barrès and M. Gide acclaiming him as a supreme master, and the fashionable idolatry of the 'Beylistes.' Yet, at the same time, running parallel to this stream of homage, it is easy to trace a line of opinion of a totally different kind. It is the opinion of the more solid, the more middle-class elements of French life. Thus Sainte-Beuve, in two characteristic 'Lundis,' poured a great deal of very tepid water upon Balzac's flaming panegyric. Then Flaubert—'vers 1880,' too—confessed that he could see very little in Stendhal. And, only a few years ago, M. Chuquet, of the Institute, took the trouble to compose a thick book in which he has collected with scrupulous detail all the known facts concerning the life and writings of a man whom he forthwith proceeds to damn through five hundred pages of faint praise. These discrepancies are curious: how can we account for such odd differences of taste? How are we to reconcile the admiration of Balzac with the dislike of Flaubert, the raptures of M. Bourget and M. Barrès with the sniffs of Sainte-Beuve and M. Chuquet of the Institute? The explanation seems to be that Beyle occupies a position in France analogous to that of Shelley in England. Shelley is not a national hero, not because he lacked the distinctive qualities of an Englishman, but for the opposite reason—because he possessed so many of them in an extreme degree. The idealism, the daring, the imagination, and the unconventionality which give Shakespeare, Nelson, and Dr. Johnson their place in our pantheon—all these were Shelley's, but they were his in too undiluted and intense a form, with the result that, while he will never fail of worshippers among us, there will also always be Englishmen unable to appreciate him at all. Such, mutatis mutandis—and in this case the proviso is a very large one—is the position of Beyle in France. After all, when Bunthorne asked for a not-too-French French bean he showed more commonsense than he intended. Beyle is a too-French French writer—too French even for the bulk of his own compatriots; and so for us it is only natural that he should be a little difficult. Yet this very fact is in itself no bad reason for giving him some attention. An understanding of this very Gallic individual might give us a new insight into the whole strange race. And besides, the curious creature is worth looking at for his own sake too.

But, when one tries to catch him and pin him down on the dissecting-table, he turns out to be exasperatingly elusive. Even his most fervent admirers cannot agree among themselves as to the true nature of his achievements. Balzac thought of him as an artist, Taine was captivated by his conception of history, M. Bourget adores him as a psychologist, M. Barrès lays stress upon his 'sentiment d'honneur,' and the 'Beylistes' see in him the embodiment of modernity. Certainly very few writers have had the good fortune to appeal at once so constantly and in so varied a manner to succeeding generations as Henri Beyle. The circumstances of his life no doubt in part account for the complexity of his genius. He was born in 1783, when the ancien régime was still in full swing; his early manhood was spent in the turmoil of the Napoleonic wars; he lived to see the Bourbon reaction, the Romantic revival, the revolution of 1830, and the establishment of Louis Philippe; and when he died, at the age of sixty, the nineteenth century was nearly half-way through. Thus his life exactly spans the interval between the old world and the new. His family, which belonged to the magistracy of Grenoble, preserved the living tradition of the eighteenth century. His grandfather was a polite, amiable, periwigged sceptic after the manner of Fontenelle, who always spoke of 'M. de Voltaire' with a smile 'mélangé de respect et d'affection'; and when the Terror came, two representatives of the people were sent down to Grenoble, with the result that Beyle's father was pronounced (with a hundred and fifty others) 'notoirement suspect' of disaffection to the Republic, and confined to his house. At the age of sixteen Beyle arrived in Paris, just after the coup d'état of the 18th Brumaire had made Bonaparte First Consul, and he immediately came under the influence of his cousin Daru, that extraordinary man to whose terrific energies was due the organisation of Napoleon's greatest armies, and whose leisure moments—for apparently he had leisure moments—were devoted to the composition of idylls in the style of Tibullus and to an enormous correspondence on literary topics with the poetasters of the day. It was as a subordinate to this remarkable personage that Beyle spent nearly the whole of the next fifteen years of his life—in Paris, in Italy, in Germany, in Russia—wherever the whirling tempest of the Napoleonic policy might happen to carry him. His actual military experience was considerably slighter than what, in after years, he liked to give his friends to understand it had been. For hardly more than a year, during the Italian campaign, he was in the army as a lieutenant of dragoons: the rest of his public service was spent in the commissariat department. The descriptions which he afterwards delighted to give of his adventures at Marengo, at Jéna, at Wagram, or at the crossing of the Niémen have been shown by M. Chuquet's unkind researches to have been imaginary. Beyle was present at only one great battle—Bautzen. 'Nous voyons fort bien,' he wrote in his journal on the following day, 'de midi à trois heures, tout ce qu'on peut voir d'une bataille, c'est à dire rien.' He was, however, at Moscow in 1812, and he accompanied the army through the horrors of the retreat. When the conflagration had broken out in the city he had abstracted from one of the deserted palaces a finely bound copy of the Facéties of Voltaire; the book helped to divert his mind as he lay crouched by the campfire through the terrible nights that followed; but, as his companions showed their disapproval of anyone who could smile over Akakia and Pompignan in such a situation, one day he left the red-morocco volume behind him in the snow.

The fall of Napoleon threw Beyle out of employment, and the period of his literary activity began. His books were not successful; his fortune gradually dwindled; and he drifted in Paris and Italy, and even in England, more and more disconsolately, with thoughts of suicide sometimes in his head. But in 1830 the tide of his fortunes turned. The revolution of July, by putting his friends into power, brought him a competence in the shape of an Italian consulate; and in the same year he gained for the first time some celebrity by the publication of Le Rouge et Le Noir. The rest of his life was spent in the easy discharge of his official duties at Civita Vecchia, alternating with periods of leave—one of them lasted for three years—spent in Paris among his friends, of whom the most distinguished was Prosper Mérimée. In 1839 appeared his last published work—La Chartreuse de Parme; and three years later he died suddenly in Paris. His epitaph, composed by himself with the utmost care, was as follows:

QUI GIACE

ARRIGO BEYLE MILANESE

VISSE, SCRISSE, AMO

The words, read rightly, indicate many things—his adoration of Italy and Milan, his eccentricity, his scorn of the conventions of society and the limits of nationality, his adventurous life, his devotion to literature, and, lastly, the fact that, through all the varieties of his experience—in the earliest years of his childhood, in his agitated manhood, in his calm old age—there had never been a moment when he was not in love.

Beyle's work falls into two distinct groups—the first consisting of his novels, and the second of his miscellaneous writings, which include several biographies, a dissertation on Love, some books of criticism and travel, his letters and various autobiographical fragments. The bulk of the latter group is large; much of it has only lately seen the light; and more of it, at present in MS. at the library of Grenoble, is promised us by the indefatigable editors of the new complete edition which is now appearing in Paris. The interest of this portion of Beyle's writings is almost entirely personal: that of his novels is mainly artistic. It was as a novelist that Beyle first gained his celebrity, and it is still as a novelist—or rather as the author of Le Rouge et Le Noir and La Chartreuse de Parme (for an earlier work, Armance, some short stories, and some later posthumous fragments may be left out of account)—that he is most widely known to-day. These two remarkable works lose none of their significance if we consider the time at which they were composed. It was in the full flood of the Romantic revival, that marvellous hour in the history of French literature when the tyranny of two centuries was shattered for ever, and a boundless wealth of inspirations, possibilities, and beauties before undreamt-of suddenly burst upon the view. It was the hour of Hugo, Vigny, Musset, Gautier, Balzac, with their new sonorities and golden cadences, their new lyric passion and dramatic stress, their new virtuosities, their new impulse towards the strange and the magnificent, their new desire for diversity and the manifold comprehension of life. But, if we turn to the contemporaneous pages of Stendhal, what do we find? We find a succession of colourless, unemphatic sentences; we find cold reasoning and exact narrative; we find polite irony and dry wit. The spirit of the eighteenth century is everywhere; and if the old gentleman with the perruque and the 'M. de Voltaire' could have taken a glance at his grandson's novels, he would have rapped his snuff-box and approved. It is true that Beyle joined the ranks of the Romantics for a moment with a brochure attacking Racine at the expense of Shakespeare; but this was merely one of those contradictory changes of front which were inherent in his nature; and in reality the whole Romantic movement meant nothing to him. There is a story of a meeting in the house of a common friend between him and Hugo, in which the two men faced each other like a couple of cats with their backs up and their whiskers bristling. No wonder! But Beyle's true attitude towards his great contemporaries was hardly even one of hostility: he simply could not open their books. As for Chateaubriand, the god of their idolatry, he loathed him like poison. He used to describe how, in his youth, he had been on the point of fighting a duel with an officer who had ventured to maintain that a phrase in Atala—'la cime indéterminée des forêts'—was not intolerable. Probably he was romancing (M. Chuquet says so); but at any rate the story sums up symbolically Beyle's attitude towards his art. To him the whole apparatus of 'fine writing'—the emphatic phrase, the picturesque epithet, the rounded rhythm—was anathema. The charm that such ornaments might bring was in reality only a cloak for loose thinking and feeble observation. Even the style of the eighteenth century was not quite his ideal; it was too elegant; there was an artificial neatness about the form which imposed itself upon the substance, and degraded it. No, there was only one example of the perfect style, and that was the Code Napoléon; for there alone everything was subordinated to the exact and complete expression of what was to be said. A statement of law can have no place for irrelevant beauties, or the vagueness of personal feeling; by its very nature, it must resemble a sheet of plate glass through which every object may be seen with absolute distinctness, in its true shape. Beyle declared that he was in the habit of reading several paragraphs of the Code every morning after breakfast 'pour prendre le ton.' This again was for long supposed to be one of his little jokes; but quite lately the searchers among the MSS. at Grenoble have discovered page after page copied out from the Code in Beyle's handwriting. No doubt, for that wayward lover of paradoxes, the real joke lay in everybody taking for a joke what he took quite seriously.