Contents -BIBLIOGRAPHIC RECORD

George Sand (1804–1876). The Devil’s Pool.
The Harvard Classics Shelf of Fiction. 1917.

The Author to the Reader

A la sueur de ton visaige,

Tu gagnerois ta pauvre vie.

Aprés long travail et usaige,

Voicy la mort qui te convie.

THIS quaint old French verse, written under one of Holbein’s pictures, is profoundly melancholy. The engraving represents a labourer driving his plough through the middle of a field. Beyond him stretches a vast horizon, dotted with wretched huts; the sun is sinking behind the hill. It is the end of a hard day’s work. The peasant is old, bent, and clothed in rage. He is urging onward a team of four thin and exhausted horses; the ploughshare sinks into a stony and ungrateful soil. One being only is active and alert in this scene of toil and sorrow. It is a fantastic creature. A skeleton armed with a whip, who acts as ploughboy to the old labourer, and running along through the furrow beside the terrified horses, goads them on. This is the spectre Death, whom Holbein has introduced allegorically into that series of religious and philosophic subjects at once melancholy and grotesque, entitled “The Dance of Death.”

In this collection, or rather this mighty composition, where Death, who plays his part on every page, is the connecting link and predominating thought, Holbein has called up kings, popes, lovers, gamesters, drunkards, nuns, courtesans, thieves, warriors, monks, Jews, and travellers—all the people of his time and our own; and everywhere the spectre Death is among them, taunting, threatening, and triumphing. He is absent from one picture only, where Lazarus, lying on a dunghill at the rich man’s door, declares that the spectre has no terrors for him; probably because he has nothing to lose, and his existence is already a life in death.

Is there comfort in this stoical thought of the half-pagan Christianity of the Renaissance, and does it satisfy religious souls? The upstart, the rogue, the tyrant, the rake, and all those haughty sinners who make an ill use of life, and whose steps are dogged by Death, will be surely punished; but can the reflection that death is no evil make amends for the long hardships of the blind man, the beggar, the madman, and the poor peasant? No! An inexorable sadness, an appalling fatality brood over the artist’s work. It is like a bitter curse, hurled against the fate of humanity.

Holbein’s faithful delineation of the society in which he lived is, indeed, painful satire. His attention was engrossed by crime and calamity; but what shall we, who are artists of a later date, portray? Shall we look to find the reward of the human beings of to-day in the contemplation of death, and shall we invoke it as the penalty of unrighteousness and the compensation of suffering?

No, henceforth, our business is not with death, but with life. We believe no longer in the nothingness of the grave, nor in safety bought with the price of a forced renunciation; life must be enjoyed in order to be fruitful. Lazarus must leave his dunghill, so that poor need no longer exult in the death of the rich. All must be made happy, that the good fortune of a few may not be a crime and a curse. As the labourer sows his wheat, he must know that he is helping forward the work of life, instead of rejoicing that Death walks at his side. We may no longer consider death as the chastisement of prosperity or the consolation of distress, for God has decreed it neither as the punishment nor the compensation of life. Life has been blessed by Him, and it is no longer permissible for us to leave the grave as the only refuge for those whom we are unwilling to make happy.

There are some artists of our own day, who, after a serious survey of their surroundings, take pleasure in painting misery, the sordidness of poverty, and the dunghill of Lazarus. This may belong to the domain of art and philosophy; but by depicting poverty as so hideous, so degraded, and sometimes so vicious and criminal, do they gain their end, and is that end as salutary as they would wish? We dare not pronounce judgment. They may answer that they terrify the unjust rich man by pointing out to him the yawning pit that lies beneath the frail covering of wealth; just as in the time of the Dance of Death, they showed him his gaping grave, and Death standing ready to fold him in an impure embrace. Now, they show him the thief breaking open his doors, and the murderer stealthily watching his sleep. We confess we cannot understand how we can reconcile him to the human nature he despises, or make him sensible of the suffering of the poor wretch whom he dreads, by showing him this wretch in the guise of the escaped convict or the nocturnal burglar. The hideous phantom Death, under the repulsive aspect in which he has been represented by Holbein and his predecessors, gnashing his teeth and playing the fiddle, has been powerless to convent the wicked and console their victims. And does not our literature employ the same means as the artists of the Middle Ages and the Renaissance?

The revellers of Holbein fill their glasses in a frenzy to dispel the idea of Death, who is their cup-bearer, though they do not see him. This unjust rich of our own day demand cannon and barricades to drive out the idea of an insurrection of the people which art shows them as slowly working in the dark, getting ready to burst upon the State. The Church of the Middle Ages met the terrors of the great of the earth with the sale of indulgences. The government of to-day soothes the uneasiness of the rich by exacting from them large sums for the support of policemen, jailers, bayonets, and prisons.

Albert Dürer, Michael Angelo, Holbein, Callot, and Goya have made powerful satires on the evils of their times and countries, and their immortal works are historical documents of unquestionable value. We shall not refuse to artists the right to probe the wounds of society and lay them bare to our eyes; but is the only function of art still to threaten and appal? In the literature of the mysteries of iniquity, which talent and imagination have brought into fashion, we prefer the sweet and gentle characters which can attempt and effect conversions, to the melodramatic villains who inspire terror; for terror never cures selfishness, but increases it.

We believe that the mission of art is a mission of sentiment and love, that the novel of to-day should take the place of the parable and the fable of early times, and that the artist has a larger and more poetic task than that of suggesting certain prudential and conciliatory measures for the purpose of diminishing the fright caused by his pictures. His aim should be to render attractive the objects he has at heart, and, if necessary, I have no objection to his embellishing them a little. Art is not the study of positive reality, but the search for ideal truth, and the Vicar of Wakefield was a more useful and healthy book than the Paysan Perverti or the Liaisons Dangereuses.

Forgive these reflections of mine, kind reader, and let them stand as a preface, for there will be no other to the little story I am going to relate to you. My tale is to so short and so simple, that I felt obliged to make you my apologies for it beforehand, by telling you what I think of the literature of terror.

I have allowed myself to be drawn into this digression for the sake of a labourer; and it is the story of a labourer which I have been meaning to tell you, and which I shall now tell you at once.