Chapter III

The English theater with its unreal realism and its unimaginative pretenses toward poetry left me untouched and unconvinced. I found the beauty, the poetry, that I wanted only in two theaters, the Alhambra and the Empire. The ballet seemed to me the subtlest of the visible arts, and dancing a more significant speech than words. I could have said as Verlaine said to me, in jest, coming away from the Alhambra: "_J'aime Shakespeare, mais--j'aimes mieux le ballet!_" A ballet is simply a picture in movement. It is a picture where the imitation of nature is given by nature itself; where the figures of the composition are real, and yet, by a very paradox of travesty, have a delightful, deliberate air of unreality. It is a picture where the colors change, re-combine, before one's eyes; where the outlines melt into one another, emerge, and are again lost in the mazes of the dancing.

The most magical glimpse I ever caught of a ballet was from the road in front, from the other side of the road, one night when two doors were suddenly thrown open as I was passing. In the moment's interval before the doors closed again I saw, in that odd, unexpected way, over the heads of the audience, far off in a sort of blue mist, the whole stage, its brilliant crowd drawn up in the last pose, just as the curtain was beginning to go down.

I liked to see a ballet from the wings, a spectator, but in the midst of the magic. To see a ballet from the wings is to lose all sense of proportion, all knowledge of the piece as a whole, but, in return, it is fruitful in happy accidents, in momentary points of view, in chance felicities of light and movement and shade. It is almost to be in the performance one's self, and yet passive, with the leisure to look about one.

The front row of the stalls, on a first night, has a character of its own. It is entirely filled by men, and the men who fill it have not come simply from an abstract esthetic interest in the ballet. They have friends on the other side of the footlights, and their friends on the other side of the footlights will look down, the moment they come on, to see who are in the front row, and who are standing by the bar on either side. The standing room by the bar is the reserve of the first-nighters with friends who could not get a seat in the front row. On such a night the air is electrical. A running fire of glances crosses and re-crosses, above the indifferent, accustomed heads of the gentlemen in the orchestra; whom it amuses, none the less, to intercept an occasional smile, to trace it home. On the faces of the men in the front row, what difference in expression. Here is the eager, undisguised enthusiasm of the novice, all eyes on one; here is the wary practised attention of the man who has seen many first nights, and whose scarcely perceptible smile reveals nothing, compromises nobody, rests on all.

And there is a charm, not wholly imaginary, in that form of illusion known as make-up. To a face really charming it gives a new kind of exciting savor; and it has, to the remnant of Puritan conscience that is the heritage of us all, a certain sense of dangerous wickedness, the delight of forbidden fruit. The very phrase, painted women, has come to have an association of sin, and to have put paint on her cheeks, though for the innocent necessities of her profession, gives to a woman a kind of symbolic corruption. At once she seems to typify the sorceries and entanglements of what is most deliberately enticing in her sex, with all that is most subtle, least like nature, in her power of charm. _Maquillage_, to be attractive, must, of course, be unnecessary.

The art of the ballet counts for much in the evolution of many favorite effects of contemporary drawing, and not merely because Degas--who meant to me everything when I was writing on the ballets, standing in the wings, writing verses in which I was conscious of transgressing no law or art in taking that scarcely touched material for new uses--has drawn dancers, with his reserved, essentially classical mastery of form. By its rapidity of flight within bounds, by its bird-like and flowerlike caprices of color and motion, by that appeal to the imagination which comes from its silence (to which music is but like an accompanying shadow, so closely, so discreetly does it follow the feet of the dancers), by its appeal to the eyes and to the senses, its adorable artificiality, the ballet has tempted almost every draughtsman, as the interiors of music-halls have also been singularly tempting, with their extraordinary tricks of light, their suddenness of gesture, their fantastic humanity. And pantomime, too, in the French and correct, rather than in the English and incorrect sense of that word, has had its significant influence. And the point of view is the point of view of Pierrot--

"_Le subtil génie De sa malice infinie De poète-grimacier_"--

Verlaine's _Pierrot Gamin._

Watteau, the Prince of Court Painters, is the only painter of _la galanterie_ who has given seriousness to the elegance of that passing moment, who has fixed that moment in an attitude which becomes eternal. In a similar gravity in the treatment of "light" subjects, and for a similar skill in giving them beauty and distinction, we must come down to Degas. In Degas the ballet and the _café_ replace the Italian comedy of masks and the afternoon conversation in a park. But in Degas there is the same instantaneous notation of movement and the same choice and strange richness of color; with a quite comparable fondness for seizing what is true in artificial life, and for what is sad and serious in humanity at play. But Watteau, unlike Degas, is never cruel.

Never, as Watteau, "a seeker after something in the world, that is there in no satisfying measure or not at all," Degas, implacably _farouche_, the inexorable observer of women's flesh, in the wings of music-halls, in _café-concerts_, loves and hates and adores this strange mystery of women's flesh which he evokes, often curiously poisonous, but always with a caressing touch, a magic atmosphere that gives heat and life and light to all his pictures. Where Renoir is pagan and sensual, Degas is sensuous and a moralist. In the purity of his science, the perhaps impurity of his passion, he is inimitable. Is not his style--for painters have their own styles--the style of sensation--a style which is almost entirely made of sensations? He flashes on our vision _vrai vérité_ of things, the very essence of them--not so much the essence of truth as of what appears in the visible world to the eyes that see it.

No one ever painted _maquillage_ as he does, nor the strokes of light that shine in a dancer's eyes, nor the silk of her rose-colored tights that outline her nervous legs; nor the effects--sudden and certain--of what I have seen for years from the stage: silhouettes and faces and bodies and patches of light, a cigarette in a man's mouth; and, in the wings, miracles of change, of caprice, of fantasy, and of what seems and is not an endless motion of the dancers. I have always felt that the rhythm of dancing is a kind of arrested music, which Degas has certainly given us, as in the feet that poise, the silent waves of wandering sound of the dancer's moving melody, and her magic. A man of singular, but not universal, genius, Degas, his work being done, leaves behind him a sense of intense regret; for he created a new art in painting, that is to say, in painting the sex he adored, without pity and without malice.

ON HAMLET AND HAMLETS

I have seen many Hamlets. I have seen romantic, tragic, passionate, morbid, enigmatical, over-subtle and over-exceptional Hamlets, the very bells on the cap of "Fortune's fool." And as almost every actor has acted this part, every one of them gives a different interpretation: that is to say, from the time of Shakespeare to our own age. One knows that Shakespeare, besides other of the dramatists, acted at least one part, which seems to have surprised his audience: the Ghost in _Hamlet._ And as Shakespeare put more of his inner self into Hamlet's mouth than into the mouth of any of his other characters, it is not to be forgotten that perhaps the most wonderful prose in our language is spoken by Hamlet in that famous scene with the Players. Take, for instance, this speech:

I have of late--but wherefore I know not--lost all my mirth, foregone all custom of exercise; and indeed it goes so heavily with my disposition that this goodly frame, the earth, seems to me a sterile promontory, that most excellent canopy, the air, look you, this brave over-hanging firmament, this majestical roof fretted with golden fire, why, it appears no other thing to me than a foul and pestilent congregation of vapors. What a piece of work is a man! How noble in reason! how infinite in faculty! in form and moving how express and admirable: in action how like an angel! in appearance how like a god! The beauty of the world! the paragon of animals! And yet to me, what is this quintessence of dust? Man delights not me: no, nor woman neither, though by your smiling you seem to say so.

If any prose is immortal, this is; and creative also, and imaginative, and lyrical: it has vision, and it has the sense of the immense contrast between "this majestical roof" and "this quintessence of dust" to which we are all reduced at the end.

I have always felt that a play of Shakespeare, seen on the stage, should give one the impression of assisting at "a solemn music." The rhythm of Shakespeare's art is not fundamentally different from that of Beethoven, and _Romeo and Juliet_ is a suite, _Hamlet_ a symphony. To act either of these plays with whatever qualities of another kind, and to fail in producing this musical rhythm from beginning to end, is to fail in the very foundation. It has been said that Shakespeare will sacrifice his drama to his poetry, and even _Hamlet_ has been quoted against him. But let _Hamlet_ be rightly acted, and whatever has seemed mere meditation will be realized as a part of that thought which makes or waits on action. The outlines of the tragedy are crude, irresistible melodrama, still irresistible to the gallery; and the greatness of the play, though it comes to us by means of its poetry, comes to us legitimately as a growth out of melodrama.

I have often asked myself this question, when I have sat in the stalls watching a play, and having to write about it: is the success of this piece due to the playwright's skill or to the skill of the actors? Nor is any question more difficult to answer than this; which Lamb certainly does his best to answer in one of his underlined sentences, in regard to the actor. "_He must be thinking all the while of his appearance, because he knows that all the while the spectators are judging of it._" And again when he says: "In fact, the things aimed at in theatrical representations are to arrest the spectator's eye upon the form and the gesture, and to give a more favorable hearing to what is spoken: it is not what the character is, but how he looks; not what he says, but how he speaks it." Was anything more fundamentally true ever said on what the actor _ought_ to do? Lamb answered it again, in his instinctive fashion of aiming his arrow straight at the mark, when he said of a performance of Shakespeare in which there were two great actors, that "it seemed to embody and realize conceptions which had hitherto assumed no distinct shape," but that "when the novelty is past, we find to our cost that instead of realizing an idea, we have only materialized and brought down a fine vision to the standard of flesh and blood."

Every artist who has the sense of the sublime knows that the pure genius is essentially silent, and that his revelation has in it more of vision than of reality. For when he deigns to appear, he is constrained, under penalty of extinction, to lessen himself so as to pass into the Inaccessible. He creates; if he fails in creation, he is of necessity condemned to the utter darkness. He is the ordinator of chaos: he calls and disposes of the blind elements; and when we are uplifted in our admiration before some sublime work, it is not that he creates an idea in us: it is that, under the divine influence of the man of genius, this idea, which was in us, obscure to itself, is reawakened.

I am confronted now with Villiers de l'Isle Adam in his conjectures in regard to certain questions--never yet settled--in _Hamlet._ A modern man of taste might ask what Shakespeare would have answered if the actor who played Hamlet's part were to interrogate the Specter "escaped from hideous Night" as to whether he had seen God's face, whether he wanted to be concerned with, not the eternal mysteries, but with what he had seen in hell and what he hated seeing on earth; and, if he had come only to utter absurdities, really, why need he have died at all?

The Ghost, by the mere fact of being there, seems, at first sight, an absurdity; but if he has really seen God and the Absolute and if he has entered into them--which is impossible--the sublimity of his words might seem to be superfluous; and yet the incoherencies that he utters are all the more terrifying because of their incomprehensibility. "The secret of the Absolute cannot be expressed with syntax, and therefore one cannot ask the ghost to produce more than an _impression._" The Specter, for Shakespeare, is not a human being: he is obsession. Had he wanted Hamlet really to perceive the ghost and had he thought this dramatic effect ought to seize on the imagination of the audience, it was because he was certain that every one of them, in the ghost perceived by Hamlet, would see the familiar ghost that actually haunts himself.

Hamlet's soliloquy "To be or not to be" is a magnificent disavowal--on the part of Shakespeare. And if one excuses the contradiction by supposing that Hamlet tried to deliver himself from the obsession, to doubt, one can only reply that he never doubts the Ghost itself, but the nature of this ghost; for he says at the end of the second act:

The spirit I have seen May be the devil: and the devil hath power To assume a pleasing shape; yea, and perhaps, Out of my weakness and my melancholy, (As he is very potent with such spirits), Abuses me to damn me.

Therefore if we compare the motive and the spirit of those sickly phrases with those of the soliloquy, we shall realize that this has _no relation whatsoever_ with the superstitious character of Hamlet; even more so, because every single word of them is in flagrant contradiction with the entire drama.

I have no intention of discussing either Mr. Martin Hervey's representation of Hamlet or the somber and sinister Hamlet acted by Josef Keinz in Berlin; or the performance of Tree, or of Forbes-Robertson; or of any one's, with the exception of that given by Edward Sothern. He is by no means the only Hamlet, for there are always--to quote Browning--"points in Hamlet's soul unseized by the Germans yet." Sothern had depth in his acting; and there was nothing fantastic in his grave, subdued, powerful, and piteous representation, in which no symbol, no figment of a German brain, no metaphysical Faust, loomed before us, but a man more to be pitied and not less to be honored than any man in Elsinore. Yet when one considers what Hamlet actually was--and there is no getting at the depths of his mystery--one finds, for one thing, a man too intensely restless to make up his mind on any question of thought, of conduct, and that he does for the most part the opposite of what he says. The pretense of madness is an almost transparent pretense, and used often for a mere effect of malicious wit, in the confusion of fools, or at the prompting of mere nerves. To me Hamlet seems to be cursed with the veritable genius of inaction. Always he is alone, even when he is in a crowd; he is the most sensitive of all Shakespeare's creations; his nerves are jarred, when knaves would play on him as one plays on an instrument; his blood is feverish, infected with the dark melancholy that haunts him. Does he love Ophelia? I see in him no passion for loving: to him passion is an abstract thing. In any case, irresolution is baneful to him; irresolution that loses so many chances, for which no one forgives himself. This Swinburne denies, supposing that the signal characteristic of Hamlet's inmost nature "is by no means irresolution or hesitation or any form of weakness, but rather the strong conflux of contending forces;" adding, what is certainly true, that the compulsory expedition of Hamlet to England and his hot-headed daring prove to us his almost unscrupulous resolution in time of practical need. Only, when all Hamlet's plans of revenge have been executed, with the one exception of his unnecessary death, before he utters his last immortal words "The rest is silence," the thought of death to him is as if a veil had been withdrawn for an instant, the veil which renders life possible, and, for that instant, he has seen.

LEONARDO DA VINCI