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We think of beauty as implicated in symmetry, but there are distinctly two kinds of beauty: the symmetrical and the unsymmetrical, the beauty of the temple and the beauty of the tree. Life is not more symmetrical than a tree, and the effort of art to give it balance and proportion is to make it as false in effect as a tree clipped and trained to a certain shape. The Russians and the Scandinavians alone seem to have risen to a consciousness of this in their imaginative literature, though the English have always unconsciously obeyed the law of our being in their generally crude and involuntary formulations of it. In the northern masters there is no appearance of what M. Ernest Dupuy calls the joiner-work of the French fictionalists; and there is, in the process, no joiner-work in Zola, but the final effect is joiner-work. It is a temple he builds, and not a tree he plants and lets grow after he has planted the seed, and here he betrays not only his French school but his Italian instinct.

In his form, Zola is classic, that is regular, symmetrical, seeking the beauty of the temple rather than the beauty of the tree. If the fight in his day had been the earlier fight between classicism and romanticism, instead of romanticism and realism, his nature and tradition would have ranged him on the side of classicism, though, as in the later event, his feeling might have been romantic. I think it has been the error of criticism not to take due account of his Italian origin, or to recognize that he was only half French, and that this half was his superficial half. At the bottom of his soul, though not perhaps at the bottom of his heart, he was Italian, and of the great race which in every science and every art seems to win the primacy when it will. The French, through the rhetoric of Napoleon III., imposed themselves on the imagination of the world as the representatives of the Latin race, but they are the least and the last of the Latins, and the Italians are the first. To his Italian origin Zola owed not only the moralistic scope of his literary ambition, but the depth and strength of his personal conscience, capable of the austere puritanism which underlies the so-called immoralities of his books, and incapable of the peculiar lubricity which we call French, possibly to distinguish it from the lubricity of other people rather than to declare it a thing solely French. In the face of all public and private corruptions, his soul is as Piagnone as Savonarola’s, and the vices of Arrabbiati, small and great, are always his text, upon which he preaches virtue.

II

Zola is to me so vast a theme that I can only hope here to touch his work at a point or two, leaving the proof of my sayings mostly to the honesty of the reader. It will not require so great an effort of his honesty now, as it once would, to own that Zola’s books, though often indecent, are never immoral, but always most terribly, most pitilessly moral. I am not saying now that they ought to be in every family library, or that they could be edifyingly committed to the hands of boys and girls; one of our first publishing houses is about to issue an edition even of the Bible “with those passages omitted which are usually skipped in reading aloud”; and it is always a question how much young people can be profitably allowed to know; how much they do know, they alone can tell. But as to the intention of Zola in his books, I have no doubt of its righteousness. His books may be, and I suppose they often are, indecent, but they are not immoral; they may disgust, but they will not deprave; only those already rotten can scent corruption in them, and these, I think, may be deceived by effluvia from within themselves.