George Sand, some aspects of her life and writings Part 13

(42) _Correspondance:_ To the Citizen Th.o.r.e, May 28, 1848.

"If, instead of following Lamartine's stupid, insipid policy," she then wrote, "we had challenged all absolute monarchies, we should have had war outside, but union at home, and strength, in consequence of this, it home and abroad."(43) Like the great ancestors, she declared that the revolutionary idea is neither that of a sect nor of a party. "It is a religion," she says, "that we want to proclaim." All this zeal, this pa.s.sion and this persistency in a woman is not surprising, but one does not feel much confidence in a certain kind of inspiration for politics after all this.

(43) _Correspondance:_ To Mazzini, October 10, 1849.

My reason for dwelling on the subject is that George Sand did not content herself with merely looking on at the events that were taking place, or even with talking about them with her friends. She took part in the events, by means of her pen. She scattered abroad all kinds of revolutionary writings. On the 7th of March, she published her first _Letter to the People_, at the price of a penny, the profits of which were to be distributed among working-men without employment. After congratulating these great and good people on their n.o.ble victory, she tells them they are all going to seek together for the truth of things.

That was exactly the state of the case. They did not yet know what they wanted, but, in the mean time, while they were considering, they had at any rate begun with a revolution. There was a second _Letter to the People_, and then these ceased. Publications in those days were very short-lived. They came to life again, though, sometimes from their ashes. In April a newspaper was started, ent.i.tled _The Cause of the People_. This was edited almost entirely by George Sand. She wrote the leading article: _Sovereignty is Equality_. She reproduced her first _Letter to the People_, gave an article on the aspect of the streets of Paris, and another on theatrical events. She left to her collaborator, Victor Borie, the task of explaining that the increase of taxes was an eminently republican measure, and an agreeable surprise for the person who had to pay them. The third number of this paper contained a one-act play by George Sand, ent.i.tled _Le Roi attend_. This had just been given at the Comedie-Francaise, or at the Theatre de la Republique, as it was then called. It had been a gratis performance, given on the 9th of April, 1848, as a first national representation. The actors at that time were Samson, Geffroy, Regnier, Anais, Augustine Brohan and Rachel. There were not many of them, but they had some fine things to interpret.

In George Sand's piece, Moliere was at work with his servant, Laforet, who could not read, but without whom, it appears, he could not have written a line. He has not finished his play, the actors have not learnt their parts, and the king is impatient at being kept waiting. Moliere is perplexed, and, not knowing what to do, he decides to go to sleep. The Muse appears to him, styles him "the light of the people," and brings to him all the ghosts of the great poets before him. AEschylus, Sophocles, Euripides and Shakespeare all declare to him that, in their time, they had all worked towards preparing the Revolution of 1848. Moliere then wakes up, and goes on to the stage to pay his respects to the king. The king has been changed, though. "I see a king," says Moliere, "but his name is not Louis XIV. It is the people, the sovereign people. That is a word I did not know, a word as great as eternity."

We recognize the democrat in all this. _Le Roi_ _attend_ may be considered as an authentic curiosity of revolutionary art. The newspaper announced to its readers that subscriptions could be paid in the Rue Richelieu. Subscribers were probably not forthcoming, as the paper died a natural death after the third number.

George Sand did much more than this, though.(44) We must not forget that she was an official publicist in 1848. She had volunteered her services to Ledru-Rollin, and he had accepted them. "I am as busy as a statesman," she wrote at this time. "I have already written two Government circulars."(45)

(44) With regard to George Sand's _role_, see _La Revolution de_ 1848, by Daniel Stern (Madame d'Agoult).

(45) _Correspondance:_ To Maurice Sand, March 24, 1848.

With George Sand's collaboration, the _Bulletin de la Republique_ became unexpectedly interesting. This paper was published every other day, by order of Ledru-Rollin, and was intended to establish a constant interchange of ideas and sentiments between the Government and the people. "It was specially addressed to the people of rural districts, and was in the form of a poster that the mayor of the place could have put up on the walls, and also distribute to the postmen to be given away. The _Bulletins_ were anonymous, but several of them were certainly written by George Sand. The seventh is one of these, and also the twelfth. The latter was written with a view to drawing the attention of the public to the wretched lot of the women and girls of the lower cla.s.ses, who were reduced to prost.i.tution by the lowness of their wages.

Their virginity is an object of traffic," we are told, "quoted on the exchange of infamy." The sixteenth _Bulletin_ was simply an appeal for revolt. George Sand was looking ahead to what ought to take place, in case the elections did not lead to the triumph of social truth. "The people," she hoped, "would know their duty. There would, in that case, be only one way of salvation for the people who had erected barricades, and that would be to manifest their will a second time, and so adjourn the decisions of a representation that was not national." This was nothing more nor less than the language of another Fructidor. And we know what was the result of words in those days. The _Bulletin_ was dated the 15th, and on the 17th the people were on the way to the Hotel de Ville. These popular movements cannot always be trusted, though, as they frequently take an unexpected turn, and even change their direction when on the way. It happened this time that the manifestation turned against those who were its instigators. Shouts were heard that day in Paris of _"Death to the Communists"_ and _"Down with Cabet_." George Sand could not understand things at all. This was not in the programme, and she began to have her doubts about the future of the Republic--the real one, that of her friends.

It was much worse on the 15th of May, the day which was so fatal to Barbes, for he played the part of hero and of dupe on that eventful day.

Barbes was George Sand's idol at that time.

It was impossible for her to be without one, although, with her vivid imagination, she changed her idols frequently. With her idealism, she was always incarnating in some individual the perfections that she was constantly imagining. It seems as though she exteriorized the needs of her own mind and put them into an individual who seemed suitable to her for the particular requirements of that moment. At the time of the monarchy, Michel of Bourges and Pierre Leroux had been able to play the part, the former of a radical theorician and the latter of the mystical forerunner of the new times. At present Barbes had come on to the scene.

He was a born conspirator, the very man for secret societies. He had made his career by means of prisons, or rather he had made prison his career, In 1835, he had commenced by helping thirty of the prisoners of April to escape from Sainte-Pelagie. At that time he was affiliated to the _Societe des Familles_. The police discovered a whole a.r.s.enal of powder and ammunition at the house in the Rue de Lourcine, and Barbes was condemned to prison for a year and sent to Carca.s.sonne, where he had relatives. When he left prison, the _Societe des Saisons_ had taken the place of the _Societe des Familles_. With Blanqui's approval, Barbes organized the insurrection of May 12 and 13, 1830. This time blood was shed. In front of the Palais de Justice, the men, commanded by Barbes, had invited Lieutenant Droulneau to let them enter. The officer replied that he would die first. He was immediately shot, but Barbes was sentenced to death for this. Thanks to the intervention of Lamartine and Victor Hugo, his life was spared, but he was imprisoned at Mont Saint-Michel until 1843, and afterwards at Nimes. On the 28th of February, 1848, the Governor of Nimes prison informed him that he was free. He was more surprised and embarra.s.sed than pleased by this news.

"I was quite bewildered," he owned later on, "by this idea of leaving prison. I looked at my prison bed, to which I had grown so accustomed. I looked at my blanket and at my pillow and at all my belongings, hung so carefully at the foot of my bed." He asked permission to stay there another day. He had become accustomed to everything, and when once he was out again, and free, he was like a man who feels ill at ease.

He took part in the affair of the 15th of May, and this is what gives a tragic, and at the same time comic, character to the episode. Under pretext of manifesting in favour of Poland, the National a.s.sembly was to be invaded. Barbes did not approve of this manifestation, and had decided to keep out of it. Some people cannot be present at a revolutionary scene without taking part in it, and without soon wanting to play the chief part in it. The excitement goes to their head. Barbes seems to have been obeying in instinct over which he had no control, for, together with a workman named Albert, he headed the procession which was to march from the Chamber of Deputies to the Hotel de Ville and establish a fresh Provisional Government. He had already commenced composing the proclamations to be thrown through the windows to the people, after the manner of the times, when suddenly Lamartine appeared on the scene with Ledru-Rollin and a captain in the artillery. The following dialogue then took place:

"Who are you?"

"A member of the Provisional Government."

"Of the Government of yesterday or of to-day?"

"Of the one of to-day."

"In that case I arrest you."

Barbes was taken to Vincennes. He had been free rather less than three months, when he returned to prison as though it were his natural dwelling-place.

George Sand admired him just as much after this as before. For her, the great man of the Revolution was neither Ledru-Rollin, Lamartine, nor even Louis-Blanc; it was Barbes. She compared him to Joan of Arc and to Robespierre. To her, he was much more than a mere statesman, this man of conspiracies and dungeons, ever mysterious and unfortunate, always ready for a drama or a romance. In her heart she kept an altar for this martyr, and never thought of wondering whether, after all, this idol and hero were not a mere puppet.

The skirmish of May 15 undeceived George Sand very considerably. The June insurrection and the civil war, with blood flowing in the Paris streets, those streets which were formerly so lively and amusing, caused her terrible grief. From henceforth her letters were full of her sadness and discouragement. The most gloomy depression took the place of her former enthusiasm. It had only required a few weeks for this change to take place. In February she had been so proud of France, and now she felt that she was to be pitied for being a Frenchwoman. It was all so sad, and she was so ashamed. There was no one to count upon now.

Lamartine was a chatterer; Ledru-Rollin was like a woman; the people were ignorant and ungrateful, so that the mission of literary people was over. She therefore took refuge in fiction, and buried herself in her dreams of art. We are not sorry to follow her there.

_Francois le Champi_ appeared as a serial in the _Journal des Debats_.

The _denouement_ was delayed by another _denouement_, which the public found still more interesting. This was nothing less than the catastrophe of the July Monarchy, in February, 1848.

After the terrible June troubles, George Sand had been heartbroken, and had turned once more to literature for consolation. She wrote _La Pet.i.te Fadette_, so that the pastoral romances and the Revolution are closely connected with each other. Beside the novels of this kind which we have already mentioned, we must add _Jeanne_, which dates from 1844, and the _Maitres Sonneurs_, written in 1853. This, then, completes the incomparable series, which was the author's _chef-d'oeuvre_, and one of the finest gems of French literature. This was George Sand's real style, and the note in literature which was peculiarly her own. She was well fitted for such writing, both by her natural disposition and by circ.u.mstances. She had lived nearly all her life in the country, and it was there only that she lived to the full. She made great efforts, but Paris certainly made her homesick for her beloved Berry. She could not help sighing when she thought of the ploughed fields, of the walnut-trees, and of the oxen answering to the voice of the labourers.

"It is no use," she wrote about the same time, "if you are born a country person, you cannot get used to the noise of cities. It always seems to me that our mud is beautiful mud, whilst that here makes me feel sick. I very much prefer my keeper's wit to that of certain of the visitors here. It seems to me that I am livelier when I have eaten some of Nannette's wheat-cake than I am after my coffee in Paris. In short, it appears to me that we are all perfect and charming, that no one could be more agreeable than we are, and that Parisians are all clowns."(46)

(46) _Correspondance:_ To. Ch. Duvernet, November 12, 1842.

This was said in all sincerity. George Sand was quite indifferent about all the great events of Parisian life, about social t.i.ttle-tattle and Boulevard gossip. She knew the importance, though, of every episode of country life, of a sudden fog or of the overflowing of the river. She knew the place well, too, as she had visited every nook and corner in all weathers and in every season. She knew all the people; there was not a house she had not entered, either to visit the sick or to clear up some piece of business for the inmates. Not only did she like the country and the country people because she was accustomed to everything there, but she had something of the nature of these people within her.

She had a certain turn of mind that was peasant-like, her slowness to take things in, her dislike of speech when thinking, her thoughts taking the form of "a series of reveries which gave her a sort of tranquil ecstasy, whether awake or asleep."(47) It does not seem as though there has ever been such an _ensemble_ of favourable conditions.

(47) See in _Jeanne_ a very fine page on the peasant soul.

She did not succeed in her first attempt. In several of her novels, ever since _Valentine_, she had given us peasants among her characters. She had tried labourers, mole-catchers, fortune-tellers and beggars, but all these were episodic characters. _Jeanne_ is the first novel in which the heroine is a peasant. Everything connected with Jeanne herself in the novel is exquisite. We have all seen peasant women of this kind, women with serious faces and clearly-cut features, with a dreamy look in their eyes that makes us think of the maid of Lorraine. It is one of these exceptional creatures that George Sand has depicted. She has made an ecstatic being of her, who welcomes all that is supernatural, utterly regardless of dates or epochs. To her all wonderful beings appeal, the Virgin Mary and fairies, Druidesses, Joan of Arc and Napoleon. But Jeanne, the Virgin of Ep Nell, the Velleda of the Jomatres stones, the mystical sister of the Great Shepherdess, was very poorly supported.

This remark does not refer to her cousin Claudie, although this individual's conduct was not blameless. Jeanne had gone into service at Boussac, and she was surrounded by a group of middle-cla.s.s people, among whom was Sir Arthur----, a wealthy Englishman, who wanted to marry her.

This mixture of peasants and _bourgeois_ is not a happy one. Neither is the mixture of _patois_ with a more Christian way of talking, or rather with a written style. The author was experimenting and feeling her way.

When she wrote _La Mare au Diable_ she had found it, for in this work we have unity of tone, harmony of the characters with their setting, of sentiment with the various adventures, and, above all, absolute simplicity.

In _Francois le Champi_ there is much that is graceful, and there is real feeling mingled with a touch of sentimentality. Madeleine Blanchet is rather old for Champi, whom she had brought up like her own child. In the country, though, where difference of age is soon less apparent, the disproportion does not seem as objectionable as it would in city life.

The novel is not a study of maternal affection in love, as it is not Madeleine's feelings that are a.n.a.lyzed, but those of Francois. For a long time he had been in love without knowing it, and he is only aware of it when this love, instead of being a sort of agreeable dream and melancholy pleasure, is transformed into suffering.

The subject of _La Pet.i.te Fadette_ is another a.n.a.lysis of a love which has been silent for a long time. It is difficult to say which is the best of these delightful stories, but perhaps, on the whole, this last one is generally preferred, on account of the curious and charming figure of little Fadette herself. We can see the thin, slender girl, suddenly appearing on the road, emerging from a thicket. She seems to be part of the scenery, and can scarcely be distinguished from the objects around her. The little wild country girl is like the spirit of the fields, woods, rivers and precipices. She is a being very near to Nature. Inquisitive and mischievous, she is bold in her speech, because she is treated as a reprobate. She jeers, because she knows that she is detested, and she scratches, because she suffers. The day comes when she feels some of that affection which makes the atmosphere breathable for human beings. She feels her heart beating faster in her bosom, thanks to this affection, and from that minute a transformation takes place within her. Landry, who has been observing her, is of opinion that she must be something of a witch. Landry is very simple-minded. There is no witchcraft here except that of love, and it was not difficult for that to work the metamorphosis. It has worked many others in this world.

The _Maitres Soneurs_ initiates us into forest life, so full of mysterious visions. In opposition to the sedentary, stay-at-home life of the inhabitant of plains, with his indolent mind, we have the free-and-easy humour of the handsome and adventurous muleteer, Huriel, with his love of the road and of all that is unexpected. He is a _cheminau_ before the days of M. Richepin.

I do not know any stories more finished than these. They certainly prove that George Sand had the artistic sense, a quality which has frequently been denied her. The characters in these stories are living and active, and at the same time their psychology is not insisted upon, and they do not stand out in such relief as to turn our attention from things, which, as we know, are more important than people in the country. We are surrounded on all sides by the country, and bathed, as it were, in its atmosphere. And yet, in spite of all this, the country is not once described. There is not one of those descriptions so dear to the heart of those who are considered masters in the art of word-painting. We do not describe those things with which we live. We are content to have them ever present in our mind and to be in constant communion with them. Style is, perhaps, the sovereign quality in these stories. Words peculiar to the district are introduced just sufficiently to give an accent. Somewhat old-fas.h.i.+oned expressions are employed, and these prove the survival of by-gone days, which, in the country, are respected more than elsewhere. Without any apparent effort, the narrative takes that epic form so natural to those who, as _aedes_ of primitive epochs, or story-tellers by country firesides, give their testimony about things of the past.

I am aware that George Sand has been accused of tracing portraits of her peasants which were not like them. This is so absurd that I do not consider it worth while to spend time in discussing it. It would be so easy to show that in her types of peasants there is more variety, and also more reality, than in Balzac's more realistic ones. Without being untruthful portraits, it may be that they are somewhat flattered, and that we have more honest, delicate and religious peasants in these stories than in reality. This may be so, and George Sand warns us of this herself. It was her intention to depict them thus.

It was not absolute reality and the everyday details of the peasants'

habits and customs that she wanted to show us, but the poetry of the country, the reflection of the great sights of Nature in the soul of those who, thanks to their daily work, are the constant witnesses of them. The peasant certainly has no exact notion of the poetry of Nature, nor is he always conscious of it. He feels it, though, within his soul in a vague way. At certain moments he has glimpses of it, perhaps, when love causes him emotion, or perhaps when he is absent from the part of the world, where he has always lived. His homesickness then gives him a keener perception. This poetry is perhaps never clearly revealed to any individual, not to the labourer who traces out his furrows tranquilly in the early morning, nor to the shepherd who spends whole weeks alone in the mountains, face to face with the stars. It dwells, though, in the inner conscience of the race. The generations which come and go have it within them, and they do not fall to express it. It is this poetry which we find in certain customs and beliefs, in the various legends and songs. When Le Champi returns to his native place, he finds the whole country murmuring with the twitter of birds which he knew so well.

"And all this reminded him of a very old song with which his mother Zabelli used to sing him to sleep. It was a song with words such as people used to employ in olden times."

In George Sand's pastoral novels we have some of these old words.

They come to us from afar, and are like a supreme blossoming of old traditions.

It is all this which characterizes these books, and a.s.signs to them their place in our literature. We must not compare them with the rugged studies of Balzac, nor with the insipid compositions of the bucolic writer, nor even with Bernadin de Saint-Pierre's masterpiece, as there are too many cocoanut trees in that. They prevent us seeing the French landscapes. Very few people know the country in France and the humble people who dwell there. Very few writers have loved the country well enough to be able to depict its hidden charms.

La Fontaine has done it in his fables and Perrault in his tales. George Sand has her place, in this race of writers, among the French Homers.

IX

THE 'BONNE DAME' OF NOHANT THE THEATRE--ALEXANDRE DUMAS FILS--LIFE AT NOHANT