THE CENTENARY OF SAINTE-BEUVE

IT is a hundred years since Sainte-Beuve was born in the Norman city that looks over toward England, and more than a generation has passed since his death just before the war with Germany.' Yesterday three countries-France, Belgium, and Switzerland-were celebrating his centenary with speeches and essays and dinners, and the singing of hymns. At Lausanne, where he had given his lectures on Port-Royal, and had undergone not a little chagrin for his pains, the University unveiled a bronze medallion of his head,-a Sainte-Beuve disillusioned and complex, writes a Parisian journalist, with immoderate forehead radiating a cold serenity, while the lips are contracted into a smile at once voluptuous and sarcastic, as it were an Erasmus grown fat, with a reminiscence of Baudelaire in the ironic mask of the face. It is evidently the "Père Beuve" as we know him in the portraits, and it is not hard to imagine the lips curling a little more sardonically at the thought of the change that has come since he was a poverty

1 Charles Augustin Sainte-Beuve was born at Boulognesur-Mer, December 23, 1804, and died at Paris, October 13, 1869.

stricken hack and his foibles were the ridicule of Paris.

Yet through all these honours I cannot help observing a strain of reluctance, as so often happens with a critic who has made himself feared by the rectitude of his judgments. There has, for one thing, been a good deal of rather foolish scandal-mongering and raking up of old anecdotes about his gross habits. Well, Sainte-Beuve was sensual. "Je suis du peuple ainsi que mes amours," he was wont to hum over his work; and when that work was finished, his secretary tells us how he used to draw a hat down over his face (that face dont le front démesurément haut rayonne de sérénité froide), and go out on the street for any chance liaison. There is something too much of these stories in what is written of Sainte-Beuve to-day; and in the estimate of his intellectual career too little emphasis is laid on what was stable in his opinions, and too much emphasis on the changes of his religious and literary creed. To be sure, these mutations of belief are commonly cited as his preparation for the art of critic, and in a certain sense this is right. But even then, if by critic is meant one who merely decides the value of this or that book, the essential word is left unsaid. He was a critic, and something more; he was, if any man may claim such a title, the maître universel of the century, as, indeed, he has been called.

And the time of his life contributed as much to

this position of Doctor Universalis as did his own intelligence. France, during those years from the Revolution of 1830 to the fall of the Second Empire, was the seething-pot of modern ideas, and the impression left by the history of the period is not unlike that of watching the witch scenes in Macbeth. The eighteenth century had been earnest, mad in part, but its intention was comparatively single,- to tear down the fabric of authority, whether political or religious, and allow human nature, which was fundamentally good, though depraved by custom, to assert itself. And human nature did assert itself pretty vigorously in the French Revolution, proving, one might suppose, if it proved anything, that its foundation, like its origin, is with the beasts. To the men who came afterward that tremendous event stood like a great prism between themselves and the preceding age; the pillar of light toward which they looked for guidance was distorted by it and shattered into a thousand coloured rays. For many of them, as for Sainte-Beuve, it meant that the old humanitarian passion remained side by side with a profound distrust of the popular heart; for all, the path of reform took the direction of some individual caprice or ideal. There were democrats and monarchists and imperialists; there was the rigid Catholic reaction led by Bonald and de Maistre, and the liberal Catholicism of Lamennais; there was the socialism of Saint-Simon, mixed with notions of a religious hierarchy, and

other schemes of socialism innumerable; while skepticism took every form of condescension or antagonism. Literature also had its serious mission, and the battle of the romanticists shook Paris almost as violently as a political revolution. Through it all science was marching with steady gaze, waiting for the hour when it should lay its cold hand on the heart of society.

And with all these movements Sainte-Beuve was more or less intimately concerned. As a boy he brought with him to Paris the pietistic sentiments of his mother and an aunt on whom, his father being dead, his training had devolved. Upon these sentiments he soon imposed the philosophy of the eighteenth century, followed by a close study of the Revolution. It is noteworthy that his first journalistic work on the Globe was a literary description of the places in Greece to which the war for independence was calling attention, and the reviewing of various memoirs of the French Revolution. From these influences he passed to the cénacle of Victor Hugo, and became one of the champions of the new romantic school. Meanwhile literature was mingled with romance of another sort, and the story of the critic's friendship for the haughty poet and of his love for the poet's wife is of a kind almost incomprehensible to the Anglo-Saxon mind. It may be said in passing that the letters of Sainte-Beuve to M. and Mme. Hugo, which have only to-day been recovered and published in the Revue de Paris,

throw rather a new light on this whole affair. They do not exculpate Sainte-Beuve, but they at least free him from ridicule. His successful passion for Mme. Hugo, with its abrupt close when Mme. Hugo's daughter came to her first confession, and his tormented courtship of Mme. d'Arbouville in later years, were the chief elements in that éducation sentimentale which made him so cunning in the secrets of the feminine breast.

But this is a digression. Personal and critical causes carried him out of the camp of Victor Hugo into the ranks of the Saint-Simonians, whom he followed for a while with a kind of half-detached enthusiasm. Probably he was less attracted by the hopes of a mystically regenerated society, with Enfantin as its supreme pontiff, than by the desire of finding some rest for the imagination in this religion of universal love. At least he perceived in the new brotherhood a relief from the strained individualism of the romantic poets, and the same instinct, no doubt, followed him from Saint-Simonism into the fold of Lamennais. There at last he thought to see united the ideals of religion and democracy, and some of the bitterest words he ever wrote were in memory of the final defalcation of Lamennais, who, as SainteBeuve said, saved himself but left his disciples stranded in the mire. Meanwhile this particular disciple had met new friends in Switzerland, and through their aid was brought at a critical moment to Lausanne to lecture on Port-Royal. There he