CHAPTER V.
The Lives of Artists—Pure Fame of Chopin—Reserve—Classic and Romantic Art-Language of the Sclaves—Chopin's Love of Home Memories.
A natural curiosity is generally felt to know something of the lives of men who have consecrated their genius to embellish noble feelings through works of art, through which they shine like brilliant meteors in the eyes of the surprised and delighted crowd. The admiration and sympathy awakened by the compositions of such men, attach immediately to their own names, which are at once elevated as symbols of nobility and greatness, because the world is loath to believe that those who can express high sentiments with force, can themselves feel ignobly. The objects of this benevolent prejudice, this favorable presumption, are expected to justify such suppositions by the high course of life which they are required to lead. When it is seen that the poet feels with such exquisite delicacy all that which it is so sweet to inspire; that he divines with such rapid intuition all that pride, timidity, or weariness struggles to hide; that he can paint love as youth dreams it, but as riper years despair to realize it; when such sublime situations seem to be ruled by his genius, which raises itself so calmly above the calamities of human destiny, always finding the leading threads by which the most complicated knots in the tangled skein of life may be proudly and victoriously unloosed; when the secret modulations of the most exquisite tenderness, the most heroic courage, the most sublime simplicity, are known to be subject to his command,—it is most natural that the inquiry should be made if this wondrous divination springs from a sincere faith in the reality of the noble feelings portrayed, or whether its source is to be found in an acute perception of the intellect, an abstract comprehension of the logical reason.
The question in what the life led by men so enamored of beauty differs from that of the common multitude, is then earnestly asked. This high poetic disdain,—how did it comport itself when struggling with material interests? These ineffable emotions of ethereal love,—how were they guarded from the bitterness of petty cares, from that rapidly growing and corroding mould which usually stifles or poisons them? How many of such feelings were preserved from that subtle evaporation which robs them of their perfume, that gradually increasing inconstancy which lulls us until we forget to call the dying emotions to account? Those who felt such holy indignation,—were they indeed always just? Those who exalted integrity,—were they always equitable? Those who sung of honor,—did they never stoop? Those who so admired fortitude,—have they never compromised with their own weakness?
A deep interest is also felt in ascertaining how those to whom the task of sustaining our faith in the nobler sentiments through art has been intrusted, have conducted themselves in external affairs, where pecuniary gain is only to be acquired at the expense of delicacy, loyalty, or honor. Many assert that the nobler feelings exist only in the works of art. When some unfortunate occurrence seems to give a deplorable foundation to the words of such mockers, with what avidity they name the most exquisite conceptions of the poet, "vain phantoms!" How they plume themselves upon their own wisdom in having advocated the politic doctrine of an astute, yet honeyed hypocrisy; how they delight to speak of the perpetual contradiction between words and deeds!... With what cruel joy they detail such occurrences, and cite such examples in the presence of those unsteady restless souls, who are incited by their youthful aspirations and by the depression and utter loss of happy confidence which such a conviction would entail upon them, to struggle against a distrust so blighting! When such wavering spirits are engaged in the bitter combat with the harsh alternatives of life, or tempted at every turn by its insinuating seductions, what a profound discouragement seizes upon them when they are induced to believe that the hearts devoted to the most sublime thoughts, the most deeply initiated in the most delicate susceptibilities, the most charmed by the beauty of innocence, have denied, by their acts, the sincerity of their worship for the noble themes which they have sung as poets! With what agonizing doubts are they not filled by such flagrant contradictions! How much is their anguish increased by the jeering mockery of those who repeat: "Poetry is only that which might have been"—and who delight in blaspheming it by their guilty negations! Whatever may be the human short-comings of the gifted, believe the truths they sing! Poetry is more than the gigantic shadow of our own imagination, immeasurably increased, and projected upon the flying plane of the Impossible. POETRY and REALITY are not two incompatible elements, destined to move on together without commingling. Goethe himself confesses this. In speaking of a contemporary writer he says: "that having lived to create poems, he had also made his life a Poem." (Er lebte dichtend, und dichtete lebend.) Goethe was himself too true a poet not to know that Poetry only is, because its eternal Reality throbs in the noble impulses of the human heart.
We have once before remarked that "genius imposes its own obligations." [Footnote: Upon Paganini, after his death.] If the examples of cold austerity and of rigid disinterestedness are sufficient to awaken the admiration of calm and reflective natures, whence shall more passionate and mobile organizations, to whom the dullness of mediocrity is insipid, who naturally seek honor or pleasure, and who are willing to purchase the object of their desires at any price—form their models? Such temperaments easily free themselves from the authority of their seniors. They do not admit their competency to decide. They accuse them of wishing to use the world only for the profit of their own dead passions, of striving to turn all to their own advantage, of pronouncing upon the effects of causes which they do not understand, of desiring to promulgate laws in spheres to which nature has denied them entrance. They will not receive answers from their lips, but turn to others to resolve their doubts; they question those who have drunk deeply from the boiling springs of grief, bursting from the riven clefts in the steep cliffs upon the top of which alone the soul seeks rest and light. They pass in silence by the still cold gravity of those who practice the good, without enthusiasm for the beautiful. What leisure has ardent youth to interpret their gravity, to resolve their chill problems? The throbbings of its impetuous heart are too rapid to allow it to investigate the hidden sufferings, the mystic combats, the solitary struggles, which may be detected even in the calm eye of the man who practices only the good. Souls in continual agitation seldom interpret aright the calm simplicity of the just, or the heroic smiles of the stoic. For them enthusiasm and emotion are necessities. A bold image persuades them, a metaphor leads them, tears convince them, they prefer the conclusions of impulse, of intuition, to the fatigue of logical argument. Thus they turn with an eager curiosity to the poets and artists who have moved them by their images, allured them by their metaphors, excited them by their enthusiasm. They demand from them the explanation, the purpose of this enthusiasm, the secret of this beauty!
When distracted by heart-rending events, when tortured by intense suffering, when feeling and enthusiasm seem to be but a heavy and cumbersome load which may upset the life-boat if not thrown overboard into the abyss of forgetfulness; who, when menaced with utter shipwreck after a long struggle with peril, has not evoked the glorious shades of those who have conquered, whose thoughts glow with noble ardor, to inquire from them how far their aspirations were sincere, how long they preserved their vitality and truth? Who has not exerted an ingenious discernment to ascertain how much of the generous feeling depicted was only for mental amusement, a mere speculation; how much had really become incorporated with the habitual acts of life? Detraction is never idle in such cases; it seizes eagerly upon the foibles, the neglect, the faults of those who have been degraded by any weakness: alas, it omits nothing! It chases its prey, it accumulates facts only to distort them, it arrogates to itself the right of despising the inspiration to which it will grant no authority or aim but to furnish amusement, denying it any claim to guide our actions, our resolutions, our refusal, our consent! Detraction knows well how to winnow history! Casting aside all the good grain, it carefully gathers all the tares, to scatter the black seed over the brilliant pages in which the purest desires of the heart, the noblest dreams of the imagination are found; and with the irony of assumed victory, demands what the grain is worth which only germinates dearth and famine? Of what value the vain words, which only nourish sterile feelings? Of what use are excursions into realms in which no real fruit can ever be gathered? of what possible importance are emotions and enthusiasm, which always end in calculations of interest, covering only with brilliant veil the covert struggles of egotism and venal self-interest?
With how much arrogant derision men given to such detraction, contrast the noble thoughts of the poet, with his unworthy acts! The high compositions of the artist, with his guilty frivolity! What a haughty superiority they assume over the laborious merit of the men of guileless honesty, whom they look upon as crustacea, sheltered from temptation by the immobility of weak organizations, as well as over the pride of those, who, believing themselves superior to such temptations, do not, they assert, succeed even as well as themselves in repudiating the pursuit of material well being, the gratification of vanity, or the pleasure of immediate enjoyment! What an easy triumph they win over the hesitation, the doubt, the repugnance of those who would fain cling to a belief in the possibility of the union of vivid feelings, passionate impressions, intellectual gifts, imaginative temperaments, with high integrity, pure lives, and courses of conduct in perfect harmony with poetic ideals!
It is therefore impossible not to feel the deepest sadness when we meet with any fact which shows us the poet disobedient to the inspiration of the Muses, those guardian angels of the man of genius, who would willingly teach him to make of his own life the most beautiful of poems. What disastrous doubts in the minds of others, what profound discouragements, what melancholy apostasies are induced by the faltering steps of the man of genius! And yet it would be profanity to confound his errors in the same anathema, hurled against the base vices of meanness, the shameless effrontery of low crime! It would be sacrilege! If the acts of the poet have sometimes denied the spirit of his song, have not his songs still more powerfully denied his acts? May not the limited influence of his private actions have been far more than counterbalanced by the germs of creative virtues, scattered profusely through his eloquent writings? Evil is contagious, but good is truly fruitful! The poet, even while forcing his inner convictions to give way to his personal interest, still acknowledges and ennobles the sentiments which condemn himself; such sentiments attain a far wider influence through his works than can be exerted by his individual acts. Are not the number of spirits which have been calmed, consoled, edified, through these works, far greater than the number of those who have been injured by the errors of his private life? Art is far more powerful than the artist. His creations have a life independent of his vacillating will; for they are revelations of the "immutable beauty!" More durable than himself, they pass on from generation to generation; let us hope that they may, through the blessings of their widely spread influence, contain a virtual power of redemption for the frequent errors of their gifted authors. If it be indeed true that many of those who have immortalized their sensibility and their aspirations, by robing them in the garb of surpassing eloquence, have, nevertheless, stifled these high aspirations, abused these quick sensibilities,—how many have they not confirmed, strengthened and encouraged to pursue a noble course, through the works created by their genius! A generous indulgence towards them would be but justice! It is hard to be forced to claim simple justice for them; unpleasant to be constrained to defend those whom we wish to be admired, to excuse those whom we wish to see venerated!
With what exultant feelings of just pride may the friend and artist remember a career in which there are no jarring dissonances; no contradictions, for which he is forced to claim indulgence; no errors, whose source must be found in palliation of their existence; no extreme, to be accounted for as the consequence of "excess of cause." How sweet it is to be able to name one who has fully proved that it is not only apathetic beings whom no fascination can attract, no illusion betray, who are able to limit themselves within the strict routine of honored and honorable laws, who may justly claim that elevation of soul, which no reverse subdues, and which is never found in contradiction with its better self! Doubly dear and doubly honored must the memory of Chopin, in this respect, ever remain! Dear to the friends and artists who have known him in his lifetime, dear to the unknown friends who shall learn to love him through his poetic song, as well as to the artists who, in succeeding him, shall find their glory in being worthy of him!
The character of Chopin, in none of its numerous folds, concealed a single movement, a single impulse, which was not dictated by the nicest sense of honor, the most delicate appreciation of affection. Yet no nature was ever more formed to justify eccentricity, whims, and abrupt caprices. His imagination was ardent, his feelings almost violent, his physical organization weak, irritable and sickly. Who can measure the amount of suffering arising from such contrasts? It must have been bitter, but he never allowed it to be seen! He kept the secret of his torments, he veiled them from all eyes under the impenetrable serenity of a haughty resignation.
The delicacy of his heart and constitution imposed upon him the woman's torture, that of enduring agonies never to be confessed, thus giving to his fate some of the darker hues of feminine destiny. Excluded, by the infirm state of his health, from the exciting arena of ordinary activity, without any taste for the useless buzzing, in which a few bees, joined with many wasps, expend their superfluous strength, he built apart from all noisy and frequented routes a secluded cell for himself. Neither adventures, embarrassments, nor episodes, mark his life, which he succeeded in simplifying, although surrounded by circumstances which rendered such a result difficult of attainment. His own feelings, his own impressions, were his events; more important in his eyes than the chances and changes of external life. He constantly gave lessons with regularity and assiduity; domestic and daily tasks, they were given conscientiously and satisfactorily. As the devout in prayer, so he poured out his soul in his compositions, expressing in them those passions of the heart, those unexpressed sorrows, to which the pious give vent in their communion with their Maker. What they never say except upon their knees, he said in his palpitating compositions; uttering in the language of the tones those mysteries of passion and of grief which man has been permitted to understand without words, because there are no words adequate for their expression.
The care taken by Chopin to avoid the zig-zags of life, to eliminate from it all that was useless, to prevent its crumbling into masses without form, has deprived his own course of incident. The vague lines and indications surrounding his figure like misty clouds, disappear under the touch which would strive to follow or trace their outlines. He takes part in no actions, no drama, no entanglements, no denouements. He exercised a decisive influence upon no human being. His will never encroached upon the desires of another, he never constrained any other spirit, or crashed it under the domination of his own, He never tyrannized over another heart, he never placed a conquering hand upon the destiny of another being. He sought nothing; he would have scorned to have made any demands. Like Tasso, he might say:
Brama assai, poco spera, e nulla chiede. In compensation, he escaped from all ties; from the affections which might have influenced him, or led him into more tumultuous spheres. Ready to yield all, he never gave himself. Perhaps he knew what exclusive devotion, what love without limit he was worthy of inspiring, of understanding, of sharing! Like other ardent and ambitions natures, he may have thought if love and friendship are not all—they are nothing! Perhaps it would have been more painful for him to have accepted a part, any thing less than all, than to have relinquished all, and thus to have remained at least faithful to his impossible Ideal! If these things have been so or not, none ever knew, for he rarely spoke of love or friendship. He was not exacting, like those whose high claims and just demands exceed all that we possess to offer them. The most intimate of his acquaintances never penetrated to that secluded fortress in which the soul, absent from his common life, dwelt; a fortress which he so well succeeded in concealing, that its very existence was scarcely suspected.
In his relations and intercourse with others, he always seemed occupied in what interested them; he was cautions not to lead them from the circle of their own personality, lest they should intrude into his. If he gave up but little of his time to others, at least of that which he did relinquish, he reserved none for himself. No one ever asked him to give an account of his dreams, his wishes, or his hopes. No one seemed to wish to know what he sighed for, what he might have conquered, if his white and tapering fingers could have linked the brazen chords of life to the golden ones of his enchanted lyre! No one had leisure to think of this in his presence. His conversation was rarely upon subjects of any deep interest. He glided lightly over all, and as he gave but little of his time, it was easily filled with the details of the day. He was careful never to allow himself to wander into digressions of which he himself might become the subject. His individuality rarely excited the investigations of curiosity, or awakened vivid scrutiny. He pleased too much to excite much reflection. The ensemble of his person was harmonious, and called for no especial commentary. His blue eye was more spiritual than dreamy, his bland smile never writhed into bitterness. The transparent delicacy of his complexion pleased the eye, his fair hair was soft and silky, his nose slightly aquiline, his bearing so distinguished, and his manners stamped with so much high breeding, that involuntarily he was always treated EN PRINCE. His gestures were many and graceful; the tone of his voice was veiled, often stifled; his stature was low, and his limbs slight. He constantly reminded us of a convolvulus balancing its heaven-colored cup upon an incredibly slight stem, the tissue of which is so like vapor that the slightest contact wounds and tears the misty corolla.
His manners in society possessed that serenity of mood which distinguishes those whom no ennui annoys, because they expect no interest. He was generally gay, his caustic spirit caught the ridiculous rapidly and far below the surface at which it usually strikes the eye. He displayed a rich vein of drollery in pantomime. He often amused himself by reproducing the musical formulas and peculiar tricks of certain virtuosi, in the most burlesque and comic improvisations, in imitating their gestures, their movements, in counterfeiting their faces with a talent which instantaneously depicted their whole personality. His own features would then become scarcely recognizable, he could force the strangest metamorphoses upon them, but while mimicking the ugly and grotesque, he never lost his own native grace. Grimace was never carried far enough to disfigure him; his gayety was so much the more piquant because he always restrained it within the limits of perfect good taste, holding at a suspicious distance all that could wound the most fastidious delicacy. He never made use of an inelegant word, even in the moments of the most entire familiarity; an improper merriment, a coarse jest would have been shocking to him.
Through a strict exclusion of all subjects relating to himself from conversation, through a constant reserve with regard to his own feelings, he always succeeded in leaving a happy impression behind him. People in general like those who charm them without causing them to fear that they will be called upon to render aught in return for the amusement given, or that the pleasurable excitement of gayety will be followed by the sadness of melancholy confidences the sight of mournful faces, or the inevitable reactions which occur in susceptible natures of which we may say: Ubi mel, ibi fel. People generally like to keep such "susceptible natures" at a distance; they dislike to be brought into contact with their melancholy moods, though they do not refuse a kind of respect to the mournful feelings caused by their subtle reactions; indeed such changes possess for them the attraction of the unknown and they are as ready to take delight in the description of such changing caprices, as they are to avoid their reality. The presence of Chopin was always feted. He interested himself so vividly in all that was not himself, that his own personality remained intact, unapproached and unapproachable, under the polished and glassy surface upon which it was impossible to gain footing.
On some occasions, although very rarely, we have seen him deeply agitated. We have seen him grow so pale and wan, that his appearance was actually corpse-like. But even in moments of the most intense emotion, he remained concentrated within himself. A single instant for self-recovery always enabled him to veil the secret of his first impression. However full of spontaneity his bearing afterwards might seem to be, it was instantaneously the effect of reflection, of a will which governed the strange conflict of emotional and moral energy with conscious physical debility; a conflict whose strange contrasts were forever warring vividly within. The dominion exercised over the natural violence of his character reminds us of the melancholy force of those beings who seek their strength in isolation and entire self-control, conscious of the uselessness of their vivid indignation and vexation, and too jealous of the mysteries of their passions to betray them gratuitously.
He could pardon in the most noble manner. No rancor remained in his heart toward those who had wounded him, though such wounds penetrated deeply in his soul, and fermented there in vague pain and internal suffering, so that long after the exciting cause had been effaced from his memory, he still experienced the secret torture. By dint of constant effort, in spite of his acute and tormenting sensibilities, he subjected his feelings to the rule rather of what ought to be, than of what is; thus he was grateful for services proceeding rather from good intentions than from a knowledge of what would have been agreeable to him; from friendship which wounded him, because not aware of his acute but concealed susceptibility. Nevertheless the wounds caused by such awkward miscomprehension are, of all others, the most difficult for nervous temperaments to bear. Condemned to repress their vexation, such natures are excited by degrees to a state of constantly gnawing irritability, which they can never attribute to the true cause. It would be a gross mistake to imagine that this irritation existed without provocation. But as a dereliction from what appeared to him to be the most honorable course of conduct was a temptation which he was never called upon to resist, because in all probability it never presented itself to him; so he never, in the presence of the more vigorous and therefore more brusque and positive individualities than his own, unveiled the shudder, if repulsion be too strong a term, caused by their contact or association.
The reserve which marked his intercourse with others, extended to all subjects to which the fanaticism of opinion can attach. His own sentiments could only be estimated by that which he did not do in the narrow limits of his activity. His patriotism was revealed in the course taken by his genius, in the choice of his friends, in the preferences given to his pupils, and in the frequent and great services which he rendered to his compatriots; but we cannot remember that he took any pleasure in the expression of this feeling. If he sometimes entered upon the topic of politics, so vividly attacked, so warmly defended, so frequently discussed in Prance, it was rather to point out what he deemed dangerous or erroneous in the opinions advanced by others than to win attention for his own. In constant connection with some of the most brilliant politicians of the day, he knew how to limit the relations between them to a personal attachment entirely independent of political interests.
Democracy presented to his view an agglomeration of elements too heterogeneous, too restless, wielding too much savage power, to win his sympathies. The entrance of social and political questions into the arena of popular discussion was compared, more than twenty years ago, to a new and bold incursion of barbarians. Chopin was peculiarly and painfully struck by the terror which this comparison awakened. He despaired of obtaining the safety of Rome from these modern Attilas, he feared the destruction of art, its monuments, its refinements, its civilization; in a word, he dreaded the loss of the elegant, cultivated if somewhat indolent ease described by Horace. Would the graceful elegancies of life, the high culture of the arts, indeed be safe in the rude and devastating hands of the new barbarians? He followed at a distance the progress of events, and an acuteness of perception, which he would scarcely have been supposed to possess, often enabled him to predict occurrences which were not anticipated even by the best informed. But though such observations escaped him, he never developed them. His concise remarks attracted no attention until time proved their truth. His good sense, full of acuteness, had early persuaded him of the perfect vacuity of the greater part of political orations, of theological discussions, of philosophic digressions. He began early to practice the favorite maxim of a man of great distinction, whom we have often heard repeat a remark dictated by the misanthropic wisdom of age, which was then startling to our inexperienced impetuosity, but which has since frequently struck us by its melancholy truth: "You will be persuaded one day as I am," (said the Marquis de Noailles to the young people whom he honored with his attention, and who were becoming heated in some naive discussions of differing opinions,) "that it is scarcely possible to talk about any thing to any body." (Qu'il n'y a guere moyen de causer de quoi que ce soit, avec qui que ce soit.)
Sincerely religious, and attached to Catholicity, Chopin never touched upon this subject, but held his faith without attracting attention to it. One might have been acquainted with him for a long time, without knowing exactly what his religious opinion were. Perhaps to console his inactive hand an reconcile it with his lute, he persuaded himself to think: Il mondo va da se. We have frequently watched him during the progress of long, animated, and stormy discussions, in which he would take no part. In the excitement of the debate he was forgotten by the speakers, but we have often neglected to follow the chain of their reasoning, to fix our attention upon the features of Chopin, which were almost imperceptibly contracted when subjects touching upon the most important conditions of our existence were discussed with such eagerness and ardor, that it might have been thought our fates were to be instantly decided by the result of the debate. At such times, he appeared to us like a passenger on board of a vessel, driven and tossed by tempests upon the stormful waves, thinking of his distant country, watching the horizon, the stars, the manoeuvres of the sailors, counting their fatal mistakes, without possessing in himself sufficient force to seize a rope, or the energy requisite to haul in a fluttering sail.
On one single subject he relinquished his premeditated silence, his cherished neutrality. In the cause of art he broke through his reserve, he never abdicated upon this topic the explicit enunciation of his opinions. He applied himself with great perseverance to extend the limits of his influence upon this subject. It was a tacit confession that he considered himself legitimately possessed of the authority of a great artist. In questions which he dignified by his competence, he never left any doubt with regard to the nature of his opinions. During several years his appeals were full of impassioned ardor, but later, the triumph of his opinions having diminished the interest of his role, he sought no further occasion to place himself as leader, as the bearer of any banner. In the only occurrence in which he took part in the conflict of parties, he gave proof of opinions, absolute, tenacious, and inflexible, as those which rarely come to the light usually are.
Shortly after his arrival in Paris, in 1832, a new school was formed both in literature and music, and youthful talent appeared, which shook off with eclat the yoke of ancient formulas. The scarcely lulled political effervescence of the first years of the revolution of July, passed into questions upon art and letters, which attracted the attention and interest of all minds. ROMANTICISM was the order of the day; they fought with obstinacy for and against it. What truce could there be between those who would not admit the possibility of writing in any other than the already established manner, and those who thought that the artist should be allowed to choose such forms as he deemed best suited for the expression of his ideas; that the rule of form should be found in the agreement of the chosen form with the sentiments to be expressed, every different shade of feeling requiring of course a different mode of expression? The former believed in the existence of a permanent form, whose perfection represented absolute Beauty. But in admitting that the great masters had attained the highest limits in art, had reached supreme perfection, they left to the artists who succeeded them no other glory than the hope of approaching these models, more or less closely, by imitation, thus frustrating all hope of ever equalling them, because the perfecting of any process can never rival the merit of its invention. The latter denied that the immaterial Beautiful could have a fixed and absolute form. The different forms which had appeared in the history of art, seemed to them like tents spread in the interminable route of the ideal; mere momentary halting places which genius attains from epoch to epoch, and beyond which the inheritors of the past should strive to advance. The former wished to restrict the creations of times and natures the most dissimilar, within the limits of the same symmetrical frame; the latter claimed for all writers the liberty of creating their own mode, accepting no other rules than those which result from the direct relation of sentiment and form, exacting only that the form should be adequate to the expression of the sentiment. However admirable the existing models might be, they did not appear to them to have exhausted all the range of sentiments upon which art might seize, or all the forms which it might advantageously use. Not contented with the mere excellence of form, they sought it so far only as its perfection is indispensable for the complete revelation of the idea, for they were not ignorant that the sentiment is maimed if the form remain imperfect, any imperfection in it, like an opaque veil, intercepting the raying of the pure idea. Thus they elevated what had otherwise been the mere work of the trade, into the sphere of poetic inspiration. They enjoined upon genius and patience the task of inventing a form which would satisfy the exactions of the inspiration. They reproached their adversaries with attempting to reduce inspiration to the bed of Procrustes, because they refused to admit that there are sentiments which cannot be expressed in forms which have been determined upon beforehand, and of thus robbing art, in advance even of their creation, of all works which might attempt the introduction of newly awakened ideas, newly clad in new forms; forms and ideas both naturally arising from the naturally progressive development of the human spirit, the improvement of the instruments, and the consequent increase of the material resources of art.
Those who saw the flames of Genius devour the old worm-eaten crumbling skeletons, attached themselves to the musical school of which the most gifted, the most brilliant, the most daring representative, was Berlioz. Chopin joined this school. He persisted most strenuously in freeing himself from the servile formulas of conventional style, while he earnestly repudiated the charlatanism which sought to replace the old abuses only by the introduction of new ones.
During the years which this campaign of Romanticism lasted, in which some of the trial blows were master-strokes, Chopin remained invariable in his predilections, as well as in his repulsions. He did not admit the least compromise with those who, in his opinion, did not sufficiently represent progress, and who, in their refusal to relinquish the desire of displaying art for the profit of the trade, in their pursuit of transitory effects, of success won only from the astonishment of the audience, gave no proof of sincere devotion to progress. He broke the ties which he had contracted with respect when he felt restricted by them, or bound too closely to the shore by cordage which he knew to be decayed. He obstinately refused, on the other hand, to form ties with the young artists whose success, which he deemed exaggerated, elevated a certain kind of merit too highly. He never gave the least praise to any thing which he did not believe to be a real conquest for art, or which did not evince a serious conception of the task of an artist. He did not wish to be lauded by any party, to be aided by the manoeuvres of any faction, or by the concessions made by any schools in the persons of their chiefs. In the midst of jealousies, encroachments, forfeitures, and invasions of the different branches of art, negotiations, treaties, and contracts have been introduced, like the means and appliances of diplomacy, with all the artifices inseparable from such a course. In refusing the support of any accessory aid for his productions, he proved that he confidently believed that their own beauty would ensure their appreciation, and that he did not struggle to facilitate their immediate reception.
He supported our struggles, at that time so full of uncertainty, when we met more sages shaking their heads, than glorious adversaries, with his calm and unalterable conviction. He aided us with opinions so fixed that neither weariness nor artifice could shake them, with a rare immutability of will, and that efficacious assistance which the creation of meritorious works always brings to a struggling cause, when it can claim them as its own. He mingled so many charms, so much moderation, so much knowledge with his daring innovations, that the prompt admiration he inspired fully justified the confidence he placed in his own genius. The solid studies which he had made, the reflective habits of his youth, the worship for classic models in which he had been educated, preserved him from losing his strength in blind gropings, in doubtful triumphs, as has happened to more than one partisan of the new ideas. His studious patience in the elaboration of his works sheltered him from the critics, who envenomed the dissensions by seizing upon those easy and insignificant victories due to omissions, and the negligence of inadvertence. Early trained to the exactions and restrictions of rules, having produced compositions filled with beauty when subjected to all their fetters, he never shook them off without an appropriate cause and after due reflection. In virtue of his principles he always progressed, but without being led into exaggeration or lured by compromise; he willingly relinquished theoretic formulas to pursue their results. Less occupied with the disputes of the schools and their terms, than in producing himself the best argument, a finished work, he was fortunate enough to avoid personal enmities and vexatious accommodations.
Chopin had that reverential worship for art which characterized the first masters of the middle ages, but in expression and bearing he was more simple, modern, and less ecstatic. As for them, so art was for him, a high and holy vocation. Like them he was proud of his election for it, and honored it with devout piety. This feeling was revealed at the hour of his death through an occurrence, the significance of which is more fully explained by a knowledge of the manners prevalent in Poland. By a custom which still exists, although it is now falling into disuse, the Poles often chose the garments in which they wished to be buried, and which were frequently prepared a long time in advance. [Footnote: General K——, the author of Julie and Adolphe, a romance imitated from the New Heloise which was much in vogue at the time of its publication, and who was still living in Volhynia at the date of our visit to Poland, though more than eighty years of age, in conformity with the custom spoken of above, had caused his coffin to be made, and for more than thirty years it had always stood at the door of his chamber.] Their dearest wishes were thus expressed for the last time, their inmost feelings were thus at the hour of death betrayed. Monastic robes were frequently chosen by worldly men, the costumes of official charges were selected or refused as the remembrances connected with them were glorious or painful. Chopin, who, although among the first of contemporary artists, had given the fewest concerts, wished, notwithstanding, to be borne to the grave in the clothes which he had worn on such occasions. A natural and profound feeling springing from the inexhaustible sources of art, without doubt dictated this dying request, when having scrupulously fulfilled the last duties of a Christian, he left all of earth which he could not bear with him to the skies. He had linked his love for art and his faith in it with immortality long before the approach of death, and as he robed himself for his long sleep in the grave, he gave, as was customary with him, by a mute symbol, the last touching proof of the conviction he had preserved intact during the whole course of his life. Faithful to himself, he died adoring art in its mystic greatness, its highest revelations.
In retiring from the turmoil of society, Chopin concentrated his cares and affections upon the circle of his own family and his early acquaintances. Without any interruption he preserved close relations with them; never ceasing to keep them up with the greatest care. His sister Louise was especially dear to him, a resemblance in the character of their minds, the bent of their feelings, bound them closely to each other. Louise frequently came from Warsaw to Paris to see him. She spent the last three months of his life with the brother she loved, watching over him with undying affection. Chopin kept up a regular correspondence with the members of his own family, but only with them. It was one of his peculiarities to write letters to no others; it might almost have been thought that he had made a vow to write to no strangers. It was curious enough to see him resort to all kinds of expedients to escape the necessity of tracing the most insignificant note. Many times he has traversed Paris from one end to the other, to decline an invitation to dinner, or to give some trivial information, rather than write a few lines which would have spared him all this trouble and loss of time. His handwriting was quite unknown to the greatest number of his friends. It is said he sometimes departed from this custom in favor of his beautiful countrywomen, some of whom possess several of his notes written in Polish. This infraction of what seemed to be a law with him, may be attributed to the pleasure he took in the use of this language. He always used it with the people of his own country, and loved to translate its most expressive phrases. He was a good French scholar, as the Sclaves generally are. In consequence of his French origin, the language had been taught him with peculiar care. But he did not like it, he did not think it sufficiently sonorous, and he deemed its genius cold. This opinion is very prevalent among the Poles, who, although speaking it with great facility, often better than their native tongue, and frequently using it in their intercourse with each other, yet complain to those who do not speak Polish of the impossibility of rendering the thousand ethereal and shifting modes of thought in any other idiom. In their opinion it is sometimes dignity, sometimes grace, sometimes passion, which is wanting in the French language. If they are asked the meaning of a word or a phrase which they may have cited in Polish, the reply invariably is: "Oh, that cannot be translated!" Then follow explanations, serving as comments to the exclamation, of all the subtleties, all the shades of meaning, all the delicacies contained in THE NOT TO BE TRANSLATED words. We have cited some examples which, joined to others, induce us to believe that this language has the advantage of making images of abstract nouns, and that in the course of its development, through the poetic genius of the nation, it has been enabled to establish striking and just relations between ideas by etymologies, derivations, and synonymes. Colored reflections of light and shade are thus thrown upon all expressions, so that they necessarily call into vibration through the mind the correspondent tone of a third, which modulates the thought into a major or minor mode. The richness of the language always permits the choice of the mode, but this very richness may become a difficulty. It is not impossible that the general use of foreign tongues in Poland may be attributed to indolence of mind or want of application; may be traced to a desire to escape the necessary labor of acquiring that mastery of diction indispensable in a language so full of sudden depths, of laconic energy, that it is very difficult, if not quite impossible, to support in it the commonplace. The vague agreements of badly defined ideas cannot be compressed in the nervous strength of its grammatical forms; the thought, if it be really low, cannot be elevated from its debasement or poverty; if it really soar above the commonplace, it requires a rare precision of terms not to appear uncouth or fantastic. In consequence of this, in proportion to the works published, the Polish literature should be able to show a greater number of chefs-d'oeuvre than can be done in any other language. He who ventures to use this tongue, must feel himself already master.
[Footnote: It cannot be reproached with a want of harmony or musical charm. The harshness of a language does not always and absolutely depend upon the number of consonants, but rather upon the manner of their association. We might even assert, that in consequence of the absence of well-determined and strongly marked sounds, some languages have a dull and cold coloring. It is the frequent repetition of certain consonants which gives shadow, rhythm, and vigor to a tongue; the vowels imparting only a kind of light clear hue, which requires to be brought out by deeper shades. It is the sharp, uncouth, or unharmonious clashing of heterogeneous consonants which strikes the ear painfully. It is true the Sclavic languages make use of many consonants, but their connection is generally sonorous, sometimes pleasant to the ear, and scarcely ever entirely discordant, even when the combinations are more striking than agreeable. The quality of the sounds is rich, full, and varied. They are not straitened and contracted as if produced in a narrow medium, but extending through a considerable register, range through a variety of intonations. The letter L, almost impossible for those to pronounce, who have not acquired the pronunciation in their infancy, has nothing harsh in its sound. The ear receives from it an impression similar to that which is made upon the fingers by the touch of a thick woolen velvet, rough, but at the same time, yielding. The union of jarring consonants being rare, and the assonances easily multiplied, the same comparison might be employed to the ensemble of the effect produced by these idioms upon foreigners. Many words occur in Polish which imitate the sound of the thing designated by them. The frequent repetition of CH, (h aspirated,) of SZ, (CH in French,) of RZ, of CZ, so frightful to a profane eye, have however nothing barbaric in their sounds, being pronounced nearly like GEAI, and TCHE, and greatly facilitate imitations of the sense by the sound. The word DZWIEK, (read DZWIINQUE,) meaning sound, offers a characteristic example of this; it would be difficult to find a word which would reproduce more accurately the sensation which a diapason makes upon the ear. Among the consonants accumulated in groups, producing very different sounds, sometimes metallic, sometimes buzzing, hissing or rumbling, many diphthongs and vowels are mingled, which sometimes become slightly nasal, the A and E being sounded as ON and IN, (in French,) when they are accompanied by a cedilla. In juxtaposition with the E, (TSE,) which is pronounced with great softness, sometimes C, (TSIE,) the accented S is almost warbled. The Z has three sounds: the Z, (JAIS,) the Z, (ZED,) and the Z, (ZIED). The Y forms a vowel of a muffled tone, which, as the L, cannot be represented by any equivalent sound in French, and which like it gives a variety of ineffable shades to the language. These fine and light elements enable the Polish women to assume a lingering and singing accent, which they usually transport into other tongues. When the subjects are serious or melancholy, after such recitatives or improvised lamentations, they have a sort of lisping infantile manner of speaking, which they vary by light silvery laughs, little interjectional cries, short musical pauses upon the higher notes, from which they descend by one knows not what chromatic scale of demi and quarter tones to rest upon some low note; and again pursue the varied, brusque and original modulations which astonish the ear not accustomed to such lovely warblings, to which they sometimes give that air of caressing irony, of cunning mockery, peculiar to the song of some birds. They love to ZINZILYLER, and charming changes, piquant intervals, unexpected cadences naturally find place in this fondling prattle, making the language far more sweet and caressing when spoken by the women, than it is in the mouths of the men. The men indeed pride themselves upon speaking it with elegance, impressing upon it a masculine sonorousness, which is peculiarly adapted to the energetic movements of manly eloquence, formerly so much cultivated in Poland. Poetry commands such a diversity of prosodies, of rhymes, of rhythms, such an abundance of assonances from these rich and varied materials, that it is almost possible to follow MUSICALLY the feelings and scenes which it depicts, not only in mere expressions in which the sound repeats the sense, but also in long declamations. The analogy between the Polish and Russian, has been compared to that which obtains between the Latin and Italian. The Russian language is indeed more mellifluous, more lingering, more caressing, fuller of sighs than the Polish. Its cadencing is peculiarly fitted for song. The finer poems, such as those of Zukowski and Pouchkin, seem to contain a melody already designated in the metre of the verses; for example, it would appear quite possible to detach an ARIOSO or a sweet CANTIABLE from some of the stanzas of LE CHALE NOIR, or the TALISMAN. The ancient Sclavonic, which is the language of the Eastern Church, possesses great majesty. More guttural than the idioms which have arisen from it, it is severe and monotonous yet of great dignity, like the Byzantine paintings preserved in the worship to which it is consecrated. It has throughout the characteristics of a sacred language which has only been used for the expression of one feeling and has never been modulated or fashioned by profane wants.]
Chopin mingled a charming grace with all the intercourse which he held with his relatives. Not satisfied with limiting his whole correspondence to them alone, he profited by his stay in Paris to procure for them the thousand agreeable surprises given by the novelties, the bagatelles, the little gifts which charm through their beauty, or attract as being the first seen of their kind. He sought for all that he had reason to believe would please his friends in Warsaw, adding constant presents to his many letters. It was his wish that his gifts should be preserved, that through the memories linked with them he might be often remembered by those to whom they were sent. He attached the greatest importance, on his side, to all the evidences of their affection for him. To receive news or some mark of their remembrance, was always a festival for him. He never shared this pleasure with any one, but it was plainly visible in his conduct. He took the greatest care of every thing that came from his distant friends, the least of their gifts was precious to him, he never allowed others to make use of them, indeed he was visibly uneasy if they touched them.
Material elegance was as natural to him as mental; this was evinced in the objects with which he surrounded himself, as well as in the aristocratic grace of his manners. He was passionately fond of flowers. Without aiming at the brilliant luxury with which, at that epoch, some of the celebrities in Paris decorated their apartments, he knew how to keep upon this point, as well as in his style of dress, the instinctive line of perfect propriety.
Not wishing the course of his life, his thoughts, his time, to be associated or shackled in any way by the pursuits of others, he preferred the society of ladies, as less apt to force him into subsequent relations. He willingly spent whole evenings in playing blind man's buff with the young people, telling them little stories to make them break into the silvery laughs of youth, sweeter than the song of the nightingale. He was fond of a life in the country, or the life of the chateau. He was ingenious in varying its amusements, in multiplying its enjoyments. He also loved to compose there. Many of his best works written in such moments, perhaps embalm and hallow the memories of his happiest days.
