the living incarnation of naturalism. And surely, if to be a naturalist is to confine the field of one's art to the observation of contemporary life, and to try to give a complete and adequate representation thereof, not drawing back or hesitating, not abating one tittle of the truth, in the depiction of ugliness and vice; if to be a naturalist is, like a portrait-painter, to subordinate every æsthetic and moral consideration to the law of likeness – then it is impossible to be more of a naturalist than Balzac. But with all this, since his imagination is unruly, capricious, changeable, with a strong tendency to exaggeration, audacious, and corrupt; since he, as much as any of his contemporaries, feels the need of startling us; since he habitually writes under the dominion of a kind of hallucinatory fever sufficient of itself to mark what we may call the romantic state of mind – romanticism is certainly not absent from the work of this naturalist, but on the contrary would fill and inspire the whole of it, were that result not prevented by the claims, or conditions, of observation. A romantic imagination, struggling to triumph over itself, and succeeding only by confining itself to the study of the model – such may be the definition of Balzac's imagination or genius; and, in a way, to justify this definition by his work we need only to distinguish clearly his nouvelles from his novels.
Balzac's nouvelles represent the share of romanticism in his work. La Grande Bretèche is the typical romantic narrative, and we may say as much of The Unknown Masterpiece. The observer shuts his eyes; he now looks only within himself; he imagines "what might have been"; and he writes An Episode under the Terror. It is for him a way of escape from the obsession of the real:
"The real is strait; the possible is vast."
His unbridled imagination takes free course. He works in dream. And, since of course we can never succeed in building within ourselves perfectly water-tight compartments, entirely separating dream from memory and imagination from observation, reality does find its way into his nouvelles by way of exactness in detail, but their conception remains essentially or chiefly romantic; just as in his long novels, Eugénie Grandet, A Bachelor's Establishment (Un Ménage de Garçon), César Birotteau, A Dark Affair, Cousin Pons, and Cousin Bette, his observation remains naturalistic, and his imagination perverts it, by magnifying or exaggerating, yet never intentionally or systematically or to the extent of falsifying the true relations of things. Shall I dare say, to English readers, that by this fact he belongs to the family of Shakespeare? His long novels are his Othello, his Romeo, his Macbeth, his Richard III., and Coriolanus; and his nouvelles, his short stories, are his Tempest, his Twelfth Night, and his Midsummer Night's Dream.
This comparison, which really is not a comparison but a mere analogy, such as might be drawn between Musset and Byron, may serve to bring out one more characteristic of Balzac's nouvelles– they are philosophic; in his The Human Comedy it is under the title of Philosophic Studies that he brought together, whatever their origin, such stories as A Seashore Drama, The Unknown Masterpiece, and even The Conscript. By so doing he no doubt meant to imply that the sensational stories on which they are based did not contain their whole significance; that he was using them merely as a means of stating a problem, of fixing the reader's attention for a moment on the vastness of the mysterious or unknown by which we are, so to speak, enwrapped about. "We might add this tragic story," he writes at the end of his The Conscript, "to the mass of other observations on that sympathy which defies the law of space – a body of evidence which some few solitary scholars are collecting with scientific curiosity, and which will one day serve as basis for a new science, a science which till now has lacked only its man of genius." These are large words, it would seem, with which to point the moral of a mere historical anecdote. But if we consider them well, we shall see that, whatever we may think of this "new science," Balzac wrote his The Conscript for the sole purpose of ending it with that sentence. Read, too, A Seashore Drama. It is often said that "A fact is a fact" – and I scarcely know a more futile sophism, unless it be the one which consists in saying that "Of tastes and colours there is no disputing." Such is not Balzac's opinion, at any rate. He believes that a fact is more than a fact, that it is the expression or manifestation of something other or more than itself; or again, that it is a piece of evidence, a document, which it is not enough to have put on record, but in which we must also seek, through contrasts and resemblances, its deep ulterior meaning. And this is what he has tried to show in his nouvelles.
Thus we see what place they hold in his The Human Comedy. Balzac's short stories are not, in his work, what one might be tempted to call somewhat disdainfully "the chips of his workshop." Nor are they even, in relation to his long novels, what a painter's sketches, rough drafts, and studies are to his finished pictures. He did not write them by way of practice or experiment; they have their own value, intrinsic and well-defined. It would be a mistake, also, to consider them as little novels, in briefer form, which more time or leisure might have allowed their author to treat with more fullness. He conceived them for their own sake; he would never have consented to give them proportions which did not befit them. The truth of the matter is that by reason of their dealing with the exceptional or extraordinary, they are, in a way, the element of romantic drama in Balzac's Comedy; and by reason of their philosophic or symbolic significance, they add the element of mystery to a work which but for them would be somewhat harshly illumined by the hard light of reality. Once more, that is why he did not classify his The Conscript with the Scenes of Political Life, or his A Seashore Drama with the Scenes of Country Life. That, too, is what gives them their interest and their originality. That is what distinguishes them from the stories of Prosper Mérimée, or, later, those of Guy de Maupassant. So much being made clear, it is not important now to ask whether they really have as much depth of meaning as their author claimed for them. That is another question; and I have just indicated why I cannot treat it in this brief Introduction. Only in a complete study of Balzac could his nouvelles be adequately judged. Then their due place would be assigned to them, in the full scheme of The Human Comedy. I shall be happy if the English reader remembers this; and if the reading of these nouvelles, after having for a moment charmed him, shall also inspire him with the wish to know more closely and completely the greatest of French novelists.
The Unknown Masterpiece
TO A LORD:
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1845.
I
GILLETTE
Late in the year 1612, one cold morning in December, a young man whose garments seemed very thin was walking before the door of a house on Rue des Grands-Augustins, Paris. After pacing that street for a long time, with the indecision of a lover who dares not pay a visit to his first mistress, however kind she may be, he at last crossed the threshold of the door and asked if Master François Porbus was at home. Upon receiving an affirmative reply from a woman who was sweeping a room on the lower floor, the young man went slowly up-stairs, hesitating from stair to stair, like a courtier of recent creation, apprehensive of the greeting which he was to receive from the king. When he reached the top of the winding staircase, he stood for a moment on the landing, uncertain whether he should lift the grotesque knocker affixed to the door of the studio where the painter of Henri IV., cast aside for Rubens by Marie de Medici, was doubtless at work. The young man felt that profound emotion which must cause the hearts of all great artists to beat quickly, when, in the prime of youth and of their love for art, they approach a man of genius, or some noble masterpiece.
There exists in all human sentiments a primitive flower, engendered by a noble enthusiasm which grows constantly weaker and weaker, until happiness ceases to be more than a memory and glory more than a lie. Among these transitory sentiments, nothing bears
