"Jules Laforgue: Quelle joie!"

—J.-K.-Huysmans.

All victories are alike; defeat alone displays an individual profile. And the case of Jules Laforgue wears this special aspect. Dying on the threshold of his twenty-seventh year, coming too old into a world too young, his precocity as poet and master of fantastic prose has yet not the complexion of a Chatterton or a Keats. In his literary remains, slender enough as to quantity, there is little to suggest a fuller development if he had lived. Like his protagonist Arthur Rimbaud—surely the most extraordinary poetic apparition of the nineteenth century—Jules Laforgue accomplished his destiny during the period when most poets are moulding their wings preparatory to flight. He flew in youth, flew moonward, for his patron goddess was Selene, he her faithful worshipper, a true lunalogue. His transcendental indifferentism [Pg 33] saved him from the rotten-ripe maturity of them that are born "with a ray of moonlight in their brains," as Villiers de l\'Isle Adam hath it. And Villiers has also written: "When the forehead alone contains the existence of a man, that man is enlightened only from above his head; then his jealous shadow, prostrate under him, draws him by the feet, that it may drag him down into the invisible." Like Watteau, Laforgue was "condemned" from the beginning to "a green thought in a green shade." The spirit in him, the "shadow," devoured his soul, pulverised his will, made of him a Hamlet without a propelling cause, a doubter in a world of cheap certitudes and insolent fatuities, but barred him proffering his pearls to pigs. He came before Nietzsche, yet could he have said with Zarathustra: "I love the great despisers because they are the great adorers, they are arrows of longing for the other shore." Now Laforgue was a great despiser.

But he made merry over the ivory, apes, and peacocks of existence. He seems less French than he is in his self-mockery, yet he is a true son of his time and of his country. This young Hamlet, who doubted the constancy of his mother the moon, was a very buffoon; I am the new buffoon of dusty eternities, might have been his declaration; a buffoon making subtle somersaults in the metaphysical blue. He was a metaphysician complicated by a poet. Von Hartmann it was who extorted his homage. [Pg 34] "All is relative," was his war-cry on schools and codes and generalisations. His urbanity never deserted him, though it was an exasperated urbanity. His was an art of the nerves. Arthur Symons has spoken of his "icy ecstasy" and Maurice Maeterlinck described his laughter as "laughter of the soul." Like Chopin or Watteau, he danced on roses and thorns. All three were consumptives and the aurà of decay floats about their work; all three suffered from the nostalgia of the impossible. The morbid decadent aquafortist that is revealed in the corroding etchings of Laforgue is germane to men in whom irony and pity are perpetually disputing. We think of Heine and his bitter-sweetness. Again with Zarathustra, Laforgue could say: "I do not give alms. I am not poor enough for that." He possesses the sixth sense of infinity. A cosmical jester, his badinage is well-nigh dolorous. His verse and prose form a series of personal variations. The lyric in him is through some temperamental twist reversed. Fantastic dreams overflow his reality, and he always dreams with wide-open eyes. Watteau\'s l\'Indifferent! A philosophical vaudevillist, he juggles with such themes as a metaphysical Armida, the moon and her minion, Pierrot; with celestial spasms and the odour of mortality, or the universal sigh, the autumnal refrains of Chopin, and the monotony of love. "Life is quotidian!" he has sung, and women are the very symbol of sameness, that is their tragedy—or [Pg 35] comedy. "Stability thy name is Woman!" exclaims the Hamlet of this most spiritual among parodists.

One never gets him with his back to the wall. He vanishes in the shining cloud of a witty abstraction when cornered. His prose is full of winged neologisms, his poetry heavy with the metaphysics of ennui. Remy de Gourmont speaks of his magnificent work as the prelude to an oratorio achieved in silence. Laforgue, himself, called it an intermezzo, and in truth it is little more. His intellectual sensibility and his elemental soul make for mystifications. As if he knew the frailness of his tenure on life, he sought azure and elliptical routes. He would have welcomed Maeterlinck\'s test question: "Are you of those who name or those who only repeat names?" Laforgue was essentially a namer—with Gallic glee he would have enjoyed renaming the animals as they left the Noachian ark; yes, and nicknaming the humans, for he is a terrible disrespecter of persons and rank and of the seats of the mighty.

Some one has said that a criticism is negative if it searches for what a writer lacks instead of what he possesses. We should soon reach a zero if we only registered the absence of "necessary" traits in our poet. He is so unlike his contemporaries—with a solitary exception—that his curious genius seems composed of a bundle of negatives. But behind the mind of every great writer there marches [Pg 36] a shadowy mob of phrases, which mimics his written words, and makes them untrue indices of his thoughts. These shadows are the unexpressed ideas of which the visible sentences are only eidolons; a cave filled with Platonic phantoms. The phrase of Laforgue has a timbre capable of infinite prolongations in the memory. It is not alone what he says, nor the manner, but his power of arousing overtones from his keyboard. His ?sthetic mysticism is allied with a semi-brutal frankness. Feathers fallen from the wings of peri adorn the heads of equivocal persons. Cosmogonies jostle evil farceurs, and the silvery voices of children chant blasphemies. Laforgue could repeat with Arthur Rimbaud: "I accustomed myself to simple hallucinations: I saw, quite frankly, a mosque in place of a factory, a school of drums kept by the angels; post-chaises on the road to heaven, a drawing-room at the bottom of a lake; the title of a vaudeville raised up horrors before me. Then I explained my magical sophisms by the hallucination of words! I ended by finding something sacred in the disorder of my mind" [translation by Arthur Symons]. But while Laforgue with all his "spiritual dislocation" would not deny the "sacred" disorder, he saw life in too glacial a manner to admit that his were merely hallucinations. Rather, correspondences, he would say, for he was as much a disciple of Baudelaire and Gautier in his search for the hidden affinity of [Pg 37] things as he was a lover of the antique splendours in Flaubert\'s Asiatic visions. He, too, dreamed of quintessentials, of the sheer power of golden vocables and the secret alchemy of art. He, too, promenaded his incertitudes, to use a self-revealing phrase of Chopin\'s. An aristocrat, he knew that in the country of the idiot the imbecile always will be king, and, "like many a one who turned away from life, he only turned away from the rabble, and cared not to share with them well and fire and fruit." His Kingdom of Green was consumed and became grey by the regard of his coldly measuring eye. For him modern man is an animal who bores himself. Laforgue is an essayist who is also a causeur. His abundance is never exuberance. Without sentiment or romance, nevertheless, he does not suggest ossification of the spirit. To dart a lance at mythomania is his delight, while preserving the impassibility of a Parnassian. His travesties of Hamlet, Lohengrin, Salomé, Pan, Perseus enchant, their plastic yet metallic prose denotes the unique artist; above all they are modern, they graze the hem of the contemporaneous. From the sublime to the arabesque is but a semitone in his antic mind. Undulating in his desire to escape the automatic, doubting even his own scepticism, Jules Laforgue is a Hamlet à rebours. Old Fletcher sings:

"Then stretch our bones in a still, gloomy valley, Nothing\'s so dainty sweet as lovely melancholy."