Cinq Mars — Complete. Alfred de Vigny
art has borrowed from history more than ever. All of us have our eyes fixed on our chronicles, as though, having reached manhood while going on toward greater things, we had stopped a moment to cast up the account of our youth and its errors. We have had to double the interest by adding to it recollection.
As France has carried farther than other nations this love of facts, and as I had chosen a recent and well-remembered epoch, it seemed to me that I ought not to imitate those foreigners who in their pictures barely show in the horizon the men who dominate their history. I placed ours in the foreground of the scene; I made them leading actors in this tragedy, wherever I endeavored to represent the three kinds of ambition by which we are influenced, and with them the beauty of self-sacrifice to a noble ideal. A treatise on the fall of the feudal system; on the position, at home and abroad, of France in the seventeenth century; on foreign alliances; on the justice of parliaments or of secret commissions, or on accusations of sorcery, would not perhaps have been read. But the romance was read.
I do not mean to defend this last form of historical composition, being convinced that the real greatness of a work lies in the substance of the author’s ideas and sentiments, and not in the literary form in which they are dressed. The choice of a certain epoch necessitates a certain treatment—to another epoch it would be unsuitable; these are mere secrets of the workshop of thought which there is no need of disclosing. What is the use of theorizing as to wherein lies the charm that moves us? We hear the tones of the harp, but its graceful form conceals from us its frame of iron. Nevertheless, since I have been convinced that this book possesses vitality, I can not help throwing out some reflections on the liberty which the imagination should employ in weaving into its tapestry all the leading figures of an age, and, to give more consistency to their acts, in making the reality of fact give way to the idea which each of them should represent in the eyes of posterity; in short, on the difference which I find between Truth in art and the True in fact.
Just as we descend into our consciences to judge of actions which our minds can not weigh, can we not also search in ourselves for the feeling which gives birth to forms of thought, always vague and cloudy? We shall find in our troubled hearts, where discord reigns, two needs which seem at variance, but which merge, as I think, in a common source—the love of the true, and the love of the fabulous.
On the day when man told the story of his life to man, history was born. Of what use is the memory of facts, if not to serve as an example of good or of evil? But the examples which the slow train of events presents to us are scattered and incomplete. They lack always a tangible and visible coherence leading straight on to a moral conclusion. The acts of the human race on the world’s stage have doubtless a coherent unity, but the meaning of the vast tragedy enacted will be visible only to the eye of God, until the end, which will reveal it perhaps to the last man. All systems of philosophy have sought in vain to explain it, ceaselessly rolling up their rock, which, never reaching the top, falls back upon them—each raising its frail structure on the ruins of the others, only to see it fall in its turn.
I think, then, that man, after having satisfied his first longing for facts, wanted something fuller—some grouping, some adaptation to his capacity and experience, of the links of this vast chain of events which his sight could not take in. Thus he hoped to find in the historic recital examples which might support the moral truths of which he was conscious. Few single careers could satisfy this longing, being only incomplete parts of the elusive whole of the history of the world; one was a quarter, as it were, the other a half of the proof; imagination did the rest and completed them. From this, without doubt, sprang the fable. Man created it thus, because it was not given him to see more than himself and nature, which surrounds him; but he created it true with a truth all its own.
This Truth, so beautiful, so intellectual, which I feel, I see, and long to define, the name of which I here venture to distinguish from that of the True, that I may the better make myself understood, is the soul of all the arts. It is the selection of the characteristic token in all the beauties and the grandeurs of the visible True; but it is not the thing itself, it is something better: it is an ideal combination of its principal forms, a luminous tint made up of its brightest colors, an intoxicating balm of its purest perfumes, a delicious elixir of its best juices, a perfect harmony of its sweetest sounds—in short, it is a concentration of all its good qualities. For this Truth, and nothing else, should strive those works of art which are a moral representation of life-dramatic works. To attain it, the first step is undoubtedly to learn all that is true in fact of every period, to become deeply imbued with its general character and with its details; this involves only a cheap tribute of attention, of patience, and of memory: But then one must fix upon some chosen centre, and group everything around it; this is the work of imagination, and of that sublime common-sense which is genius itself.
Of what use were the arts if they were only the reproduction and the imitation of life? Good heavens! we see only too clearly about us the sad and disenchanting reality—the insupportable lukewarmness of feeble characters, of shallow virtues and vices, of irresolute loves, of tempered hates, of wavering friendships, of unsettled beliefs, of constancy which has its height and its depth, of opinions which evaporate. Let us dream that once upon a time have lived men stronger and greater, who were more determined for good or for evil; that does us good. If the paleness of your True is to follow us into art, we shall close at once the theatre and the book, to avoid meeting it a second time. What is wanted of works which revive the ghosts of human beings is, I repeat, the philosophical spectacle of man deeply wrought upon by the passions of his character and of his epoch; it is, in short, the artistic Truth of that man and that epoch, but both raised to a higher and ideal power, which concentrates all their forces. You recognize this Truth in works of the imagination just as you cry out at the resemblance of a portrait of which you have never seen the original; for true talent paints life rather than the living.
To banish finally the scruples on this point of the consciences of some persons, timorous in literary matters, whom I have seen affected with a personal sorrow on viewing the rashness with which the imagination sports with the most weighty characters of history, I will hazard the assertion that, not throughout this work, I dare not say that, but in many of these pages, and those perhaps not of the least merit, history is a romance of which the people are the authors. The human mind, I believe, cares for the True only in the general character of an epoch. What it values most of all is the sum total of events and the advance of civilization, which carries individuals along with it; but, indifferent to details, it cares less to have them real than noble or, rather, grand and complete.
Examine closely the origin of certain deeds, of certain heroic expressions, which are born one knows not how; you will see them leap out ready-made from hearsay and the murmurs of the crowd, without having in themselves more than a shadow of truth, and, nevertheless, they will remain historical forever. As if by way of pleasantry, and to put a joke upon posterity, the public voice invents sublime utterances to mark, during their lives and under their very eyes, men who, confused, avow themselves as best they may, as not deserving of so much glory and as not being able to support so high renown.
[In our time has not a Russian General denied the fire of Moscow,
which we have made heroic, and which will remain so? Has not a
French General denied that utterance on the field of Waterloo which
will immortalize it? And if I were not withheld by my respect for a
sacred event, I might recall that a priest has felt it to be his
duty to disavow in public a sublime speech which will remain the
noblest that has ever been pronounced on a scaffold: “Son of Saint
Louis, rise to heaven!” When I learned not long ago its real
author, I was overcome by the destruction of my illusion, but before
long I was consoled by a thought that does honor to humanity in my
eyes. I feel that France has consecrated this speech, because she
felt the need of reestablishing herself in her own eyes, of blinding
herself to her awful error, and of believing that then and there an
honest man was found who dared