# The Treasure of the Humble/Introduction

Introduction by Arthur Bingham Walkley
INTRODUCTION
With M. Maeterlinck as a dramatist the world is pretty well acquainted. This little volume presents him in the new character of a philosopher and an æsthetician. And it is in some sort of an 'apology' for his theatre, the one being to the other as theory to practice. Reversing the course prescribed by Mr. Squeers for his pupils, M. Maeterlinck, having cleaned w-i-n-d-e-r, winder, now goes and spells it. He began by visualising and synthetising his ideas of life; here you shall find him trying to analyse these ideas and consumed with anxiety to tell us the truth that is in him. It is not a truth for all markets; he is at no pains to conceal that. He appeals, as every mystic must, to the elect; M. Anatole France would say, to the âmes bien nées. If we are not sealed of the tribe of Plotinus, he warns us to go elsewhere. ​'If, plunging thine eyes into thyself'—it is this same Plotinus that he is quoting—'thou dost not feel the charm of beauty, it is in vain that, thy disposition being such, thou shouldst seek the charm of beauty; for thou wouldst seek it only with that which is ugly and impure. Therefore it is that the discourse we hold here is not addressed to all men.' If we are to follow him in his expedition to a philosophic Ultima Thule, we must have the mind for that adventure. 'We are here,' as he tells us elsewhere of the 'stiff' but, it seems, 'admirable' Ruysbroeck, 'all of a sudden on the borderland of human thought and far across the Arctic circle of the spirit. There is no ordinary cold, no ordinary dark there, and yet you shall find there naught but flames and light. But to those who arrive without having trained their minds to these new perceptions, the light and the flames are as dark and as cold as though they were painted.' This means that the intelligence, the reason, will not suffice of themselves; we must have faith. There are passages in the book which may provoke a sniff from Mr. Worldly Wiseman; but we must beware of the Voltairean spirit, or this will be a closed book to us. 'We live by ​admiration, hope, and love,' said Wordsworth. And we understand by them, M. Maeterlinck would add. I fear we are not all of us found worthy of the mystical frame of mind. But it is a psychological fact, like another; and if we can only examine it from the outside, we can at least bring patience and placidity to the task. The point is: has M. Maeterlinck anything to say? It will be found, I think, that he has.
All men, the world has long been assured, are born Aristotelians and Platonists. There cannot be a doubt about M. Maeterlinck's philosophic birthright. He may say, as Paul Verlaine sang:
More strictly, he is a Neo-Platonist. His remark about the Admirable Ruysbroeck's idea is equally true of his own. 'I fancy that all those who have not lived in the intimacy of Plato and of the Neo-Platonists of Alexandria, will not go far with this reading.' He quotes Plotinus, 'the great Plotinus, who, of all the intellects known to me, draws the nearest to the divine.' He cites Porphyry and the Gnostics and Swedenborg. ​These are not exactly popular authors of the moment. But M. Maeterlinck, it is plain, has devoured them; his is not what Pope called 'index-learning.' Plotinus (205-270 A.D.) stood between two worlds, the old and the new; and he made the best of both. He enlarged the boundaries of art by discerning in the idea of beauty an inward and spiritual grace not to be found in the 'Platonic idea.' That, too, is what M. Maeterlinck is striving for: a larger idea of beauty, and a better apprehension of its inward and spiritual grace.
His cardinal doctrine will, I conjecture, prove to be something like this. What should be of most account for us all is not external fact, but the supra-sensuous world. 'What we know is not interesting'; the really interesting things are those which we can only divine—the veiled life of the soul, the crepuscular region of sub-consciousness, our 'borderland' feelings, all that lies in the strange 'neutral zone' between the frontiers of consciousness and unconsciousness. The mystery of life is what makes life worth living. ' 'Twas a little being of mystery, like every one else,' says the old King Arkel of the dead Mélisande. We are such stuff as dreams are ​made of, might be the 'refrain' of all M. Maeterlinck's plays, and of most of these essays. He is penetrated by the feeling of the mystery in all human creatures, whose every act is regulated by far-off influences and obscurely rooted in things unexplained. Mystery is within us and around us. Of reality we can only get now and then the merest glimpse. Our senses are too gross. Between the invisible world and our own there is doubtless an intimate concordance; but it escapes us. We grope among shadows towards the unknown. Even the new conquests of what we vainly suppose to be 'exact' thought only deepen the mystery of life. There is, for example, the Schopenhauerian theory of love. We had fancied we could at least choose our loves in freedom: but 'we are told that a thousand centuries divide us from ourselves when we choose the woman we love, and that the first kiss of the betrothed is but the seal which thousands of hands, craving for birth, have impressed upon the lips of the mother they desire.' And so with the 'heredity' of the men of science. 'We know that the dead do not die. We know that it is not in our churches they are to be found, but in the houses, the habits of us all.' What was there in the old ​notion of Destiny so mysterious as this double thraldom of ours—thraldom to the dead and to the unborn? Conclusion: mysticism is your only wear. In the mystics alone is certitude. 'If it be true, as has been said, that every man is a Shakespeare in his dreams, we have to ask ourselves whether every man, in his waking life, is not an inarticulate mystic, a thousandfold more transcendental than those circumscribed by speech.' In silence is our only chance of knowing one another. And 'mystic truths have over ordinary truths a strange privilege; they can neither age nor die.' From all this you see M. Maeterlinck's train of thought. He would fix our minds upon the obscure, pre-conscious, what M. Faguet calls the incunabulary life of the soul. He finds no epithets too fine for this: the higher life, the transcendental life, the divine life, the absolute life.
Whatever we may think of these ideas in themselves, there is no doubt that the man who expresses them sounds a new and individual note. They show a reaction against the whole effort of modern literature, which has been nothing if not positive, quasi-scientific, ever on the prowl for 'documents.' And if for no other reason than ​that, this book, I submit, would have peculiar significance and value.
But there is at least one other reason. M. Maeterlinck puts forward a plea, and a plea not lightly to be dismissed, for a new æsthetic of the drama. The mystery which he finds everywhere around us and within us he would bring into the theatre. If there is one position which the whole world supposed itself to have definitively taken up, it is the position that the theatre lives by action and to offer us an exhibition of the will. Therein, for instance, M. Ferdinand Brunetière finds the differentia of drama; it is the struggle of a will, conscious of itself, against obstacles. Traversing this position M. Maeterlinck boldly asks whether a 'static' theatre is impossible, a theatre of mood not of movement, a theatre where nothing material happens and where everything immaterial is felt. Even as it is, the real beauty and purport of a tragedy is not seldom to be found in that part of its dialogue which is superficially 'useless.' 'Certain it is that in the ordinary drama the indispensable dialogue by no means corresponds to reality. . . . One may even affirm that the poem draws the nearer to beauty and loftier truth in ​the measure that it eliminates words that merely explain the action and replaces them by others that reveal not the so-called "soul-state," but I know not what intangible and unceasing striving of the soul towards its beauty and its truth.' The frivolous will be reminded here, perhaps, of the old stage direction for the miser: 'Leans against a wall and grows generous.' Others who remember their Xenophon will bethink them of a certain discussion which Socrates had with Parrhasius on the question, 'Can the unseen be imitated?' (Soc. Memorabilia, iii. 10). It may be that M. Maeterlinck's 'static' theatre is an unrealisable dream; but it is a seductive one, by contrast with the reality. Do not all of us who are condemned to spend much of our time in the playhouse occasionally share M. Maeterlinck's feeling of repugnance? 'When I go to the theatre, I feel as though I were spending a few hours in the midst of my ancestors, who looked upon life as something that was primitive, arid, and brutal; but this conception of theirs scarcely even lingers in my memory, and surely it is not one that I can any longer share. . . . I had hoped to be shown some act of life traced back to its source and to its mystery by connecting ​links that my daily occupations afford me neither power nor occasion to study. I had gone thither hoping that the beauty, the grandeur, and the earnestness of my humble day-by-day existence would for one instant be revealed to me . . . whereas, almost invariably, all that I beheld was but a man who would tell me at wearisome length why he was jealous, why he poisoned, or why he killed.' And so he would have the drama make an effort to show us 'how truly wonderful is the mere fact of living'; he would have it tackle 'presentiments, the strange impression produced by a chance meeting or a look, a decision that the unknown side of human reason had governed, an intervention or a force inexplicable and yet understood, the secret laws of sympathy and antipathy, elective and instinctive affinities, the overwhelming influence of things unsaid.'
How is it all to come about? When we ask this question we find ourselves in the position of the lady who had been discussing the subject of a future state with Dr. Johnson. 'She seemed desirous of knowing more,' says Boswell, 'but he left the question in obscurity.' It is there that M. Maeterlinck, like a true mystic, is ​content to leave most of his questions. 'The time has not yet come,' he says with an engaging candour, 'when we can speak lucidly of these things.' One thinks of Sir Thomas Browne's quaint fancy. 'A dialogue between two infants in the womb concerning the state of this world might handsomely illustrate our ignorance of the next, whereof methinks we yet discourse in Plato's den, and are but embryon philosophers.' Maybe M. Maeterlinck is but an embryon philosopher, one who discourses in Plato's den. But I think we must all recognise the native distinction of his mind, the fastidious delicacy of his taste, his abiding and insatiable love of beauty. What he says, exquisitely enough but perhaps too liberally, of every man—'to every man there come noble thoughts that pass across his heart like great white birds'—is certainly true of himself. Wherefore one may venture to invite people to his book as Heraclitus welcomed guests to his kitchen: 'Enter boldly, for here also there are gods.'
A. B. W.