led to two results. In the first place, it led to the invention of a great number of new poetical forms, and the abandonment of the old narrow and complicated conventions which had dominated the poetry of the Middle Ages. With the free and ample forms of the Classics before them, Ronsard and his school enfranchised French verse. Their technical ability was very great; and it is hardly too much to say that the result of their efforts was the creation of something hitherto lacking in French literature—a poetical instrument which, in its strength, its freedom, its variety of metrical resources, and its artistic finish, was really adequate to fulfil the highest demands of genius. In this direction their most important single achievement was their elevation of the 'Alexandrine' verse—the great twelve-syllabled rhyming couplet—to that place of undisputed superiority over all other metres which it has ever since held in French poetry.
But the Pléiade's respect for classical models led to another and a far less fortunate result. They allowed their erudition to impinge upon their poetry, and, in their eagerness to echo the voice of antiquity, they too often failed to realize the true bent either of their own language or their own powers. This is especially obvious in the longer poems of Ronsard—his Odes and his Françiade—where all the effort and skill of the poet have not been enough to save his verse from tedium and inflation. The Classics swam into the ken of these early discoverers in such a blaze of glory that their eyes were dazzled and their feet misled. It was owing to their very eagerness to imitate their great models exactly—to 'ape the outward form of majesty'—that they failed to realize the true inward spirit of Classical Art.
It is in their shorter poems—when the stress of classical imitation is forgotten in the ebullition of individual genius—that Ronsard and his followers really come to their own. These beautiful lyrics possess the freshness and charm of some clear April morning, with its delicate flowers and its carolling birds. It is the voice of youth that sings in light and varied measures, composed with such an exquisite happiness, such an unlaboured art. The songs are of Love and of Nature, of roses, skylarks and kisses, of blue skies and natural joys. Sometimes there is a sadder note; and the tender music reminds us of the ending of pleasures and the hurrying steps of Time. But with what a different accent from that of the dark and relentless Villon! These gentle singers had no words for such brutalities.
Quand vous serez bien vieille, au soir, à la chandelle—
so Ronsard addresses his mistress; and the image is a charming one of quiet and refined old age, with its half-smiling memories of vanished loves. What had become, in the hands of Villon, a subject for grim jests and horrible descriptions, gave to Ronsard simply an opportunity for the delicate pathos of regret. Then again the note changes, and the pure, tense passion of Louise Labé—
Oh! si j'étais en ce beau sein ravie
De celui-là pour lequel vais mourant—
falls upon our ears. And then, in the great sonnet sequence of Du Bellay—Les Antiquités de Rome—we hear a splendid sound unknown before in French poetry—the sonorous boom of proud and pompous verse.
Contemporary with the poetry of the Pléiade, the influence of the Renaissance spirit upon French literature appeared with even more striking force in the prose of RABELAIS. The great achievement of the Pléiade had been the establishment, once and for all, of the doctrine that literature was something essentially artistic; it was Rabelais who showed that it possessed another quality—that it was a mighty instrument of thought. The intellectual effort of the Middle Ages had very rarely clothed itself in an artistic literary form. Men laughed or wept in the poetry or prose of their own tongue; but they thought in scholastic Latin. The work of Jean de Meung was an exception; but, even there, the poetical form was rough and feeble; the artistic and the intellectual principles had not coalesced. The union was accomplished by Rabelais. Far outstripping Jean de Meung in the comprehensiveness and vigour of his thought, he at the same time infinitely surpassed him as an artist. At first sight, indeed, his great book hardly conveys such an impression; to a careless reader it might appear to be simply the work of a buffoon or a madman. But such a conception of it would be totally mistaken. The more closely one examines it, the more forcibly one must be struck alike by its immense powers of intellect and its consummate literary ability. The whole vast spirit of the Renaissance is gathered within its pages: the tremendous vitality, the enormous erudition, the dazzling optimism, the courage, the inventiveness, the humanity, of that extraordinary age. And these qualities are conveyed to us, not by some mere conscientious pedant, or some clumsy enthusiast, but by a born writer—a man whose whole being was fixed and concentrated in an astonishing command of words. It is in the multitude of his words that the fertility of Rabelais' spirit most obviously shows itself. His book is an orgy of words; they pour out helter-skelter, wildly, into swirling sentences and huge catalogues that, in serried columns, overflow the page. Not quite wildly, though; for, amid all the rush and bluster, there is a powerful underlying art. The rhythms of this extraordinary prose are long and complex, but they exist; and they are controlled with the absolute skill of a master.
The purpose of Rabelais' book cannot be summed up in a sentence. It may be described as the presentment of a point of view: but what point of view? There lies the crux of the question, and numberless critics have wrangled over the solution of it. The truth is, that the only complete description of the point of view is to be found—in the book itself; it is too wide and variegated for any other habitation. Yet, if it would be vain to attempt an accurate and exhaustive account of Rabelais' philosophy, the main outlines of that philosophy are nevertheless visible enough. Alike in the giant-hero, Pantagruel, in his father, Gargantua, and in his follower and boon-companion, Panurge, one can discern the spirit of the Renaissance—expansive, humorous, powerful, and, above all else, alive. Rabelais' book is the incarnation of the great reaction of his epoch against the superstitious gloom and the narrow asceticism of the Middle Ages. He proclaims, in his rich re-echoing voice, a new conception of the world; he denies that it is the vale of sorrows envisioned by the teachers of the past; he declares that it is abounding in glorious energy, abounding in splendid hope, and, by its very nature, good. With a generous hatred of stupidity, he flies full tilt at the pedantic education of the monasteries, and asserts the highest ideals of science and humanity. With an equal loathing of asceticism, he satirizes the monks themselves, and sketches out, in his description of the Abbey of Theleme, a glowing vision of the Utopian convent. His thought was bold; but he lived in a time when the mildest speculation was fraught with danger; and he says what he has to say in the shifting and ambiguous forms of jest and allegory. Yet it was by no means simply for the sake of concealment that he made his work into the singular mixture that it is, of rambling narrative, disconnected incident, capricious disquisition, and coarse humour. That, no doubt, was the very manner in which his mind worked; and the essential element of his spirit resides precisely in this haphazard and various looseness. His exceeding coarseness is itself an expression of one of the most fundamental qualities of his mind—its jovial acceptance of the physical facts of life. Another side of the same characteristic appears in his glorification of eating and drinking: such things were part of the natural constitution of man, therefore let man enjoy them to the full. Who knows? Perhaps the Riddle of the Universe would be solved by the oracle of la dive Bouteille.
Rabelais' book is a history of giants, and it is itself gigantic; it is as broad as Gargantua himself. It seems to belong to the morning of the world—a time of mirth, and a time of expectation; when the earth was teeming with a miraculous richness, and the gods walked among men.
In the Essays of MONTAIGNE, written about a generation later, the spirit of the Renaissance, which had filled the pages of Rabelais with such a superabundant energy, appears in a quieter and more cultivated form. The first fine rapture was over; and the impulsive ardours of creative thought were replaced by the calm serenity of criticism and reflection. Montaigne has none of the coarseness, none of the rollicking fun, none of the exuberant optimism, of Rabelais; he is a refined gentleman, who wishes to charm rather than to electrify, who writes in the quiet, easy tone of familiar conversation, who smiles, who broods, and who doubts. The form of the detached essay, which he was the first to use, precisely suited his habit of thought.
