Charles Baudelaire: A Study, Page 9|
by F. P. Sturm (1919).
Gautier pretends that the poet preserved his ideal under the form of "the adorable phantom of La Beatrix, the ideal ever desired, never attained, the divine and superior beauty incarnated in an ethereal woman, spiritualised, made of light and flame and perfume, a vapour a dream, a reflection of the seraphical world"; but when Baudelaire has a vision of this same Beatrice he sees her as one of a crowd of "cruel and curious demons" who mock at his sorrow, and she, too, mocks him, and caresses the demons who are his spiritual foes.
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Baudelaire was too deeply in love with the artificial to care overmuch for the symbols he could have found among natural objects. Only once in The Flowers of Evil does he look upon the Moon with the eyes of a mystic; and that is when he remembers that all people of imagination are under the Moon's influence, and makes his poet hide her iridescent tear in his heart, "far from the eyes of the Sun," for the Sun is lord of material labours and therefore hostile to the dreams and reveries that are the activity of the poet. He sought more for bizarre analogies and striking metaphors than for true symbols or correspondences. He is happiest when comparing the vault of the heaven to "the lighted ceiling of a music hall," or "the black lid of the mighty pot where the human generations boil"; and when he thinks of the unfortunate and unhappy folk of the world, he does not see any hope for them in any future state; he sees, simply, "God's awful claw" stretched out to tear them. He offers pity, but no comfort.
Sometimes he has a vision of a beauty unmingled with any malevolence; but it is always evoked by sensuous and material things; perfume or music; and always it is a sorrowful loveliness he mourns or praises. Perhaps of all his poems "The Balcony" is most full of that tender and reverential melancholy we look for in a poem of love; but even it tells of a passion that has faded out of heart and mind and become beautiful only with its passing away, and not of an existing love. The other love poems—if indeed such a name can be given to "A Madrigal of Sorrow," "The Eyes of Beauty," "The Remorse of the Dead," and the like—are nothing but terrible confessions of satiety, or cruelty, or terror.
I have translated "The Corpse," his most famous and most infamous poem, partly because it shows him at his worst as the others in the volume at his best, partly because it is something of the nature of a literary curiosity. A poem like "The Corpse," which is simply an example of what may happen if any writer pushes his theories to the extreme, does not at all detract, be it said, from Baudelaire's delicate genius; for though he may not be quite worthy of a place by Dante, he has written poems that Dante might have been proud to write, and he is worthy to be set among the very greatest of the moderns, alongside Hugo and Verlaine. Read the sonnet entitled "Beauty" and you will see how he has invoked in fourteen lines the image of a goddess, mysterious and immortal; as fair as that Aphrodite who cast the shadow of her loveliness upon the Golden Age; as terrible as Pallas, "the warrior maid invincible." And as Minerva loved mortality in the person of Ulysses, so Baudelaire's personification of Beauty loves the poets who pray before her and gaze into her eternal eyes, watching the rising and setting of their visionary Star in those placid mirrors.
The explanation of most of Baudelaire's morbid imaginings is this, that he was a man haunted by terrible dream-like memories; chief among them the memory that the loveliness he had adored in woman—the curve of a perfect cheek, the lifting of a perfect arm in some gesture of imperial indolence, the fall of a curl across a pale brow, all the minute and unforgettable things that give immortality to some movement of existence—all these, and the woman and her lover, must pass away from Time and Space; and he, unhappily, knew nothing of the philosophy that teaches us how all objects and events, even the most trivial—a woman's gesture, a rose, a sigh, a fading flame, the sound that trembles on a lute-string—find a place in Eternity when they pass from the recognition of our senses. If he believed in the deathlessness of man's personality he gained no comfort from his belief. He mourned the body's decay; he was not concerned with the soul; and no heaven less palpable than Mohammed's could have had any reality in his imagination.
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