Zola embodied his ideal inadequately, as every man who embodies an ideal must. His realism was his creed, which he tried to make his deed; but, before his fight was ended, and almost before he began to forebode it a losing fight, he began to feel and to say (for to feel, with that most virtuous and voracious spirit, implied saying) that he was too much a romanticist by birth and tradition, to exemplify realism in his work. He could not be all to the cause he honored that other men were--men like Flaubert and Maupassant, and Tourguenieff and Tolstoy, and Galdos and Valdes--because his intellectual youth had been nurtured on the milk of romanticism at the breast of his mother-time. He grew up in the day when the great novelists and poets were romanticists, and what he came to abhor he had first adored. He was that pathetic paradox, a prophet who cannot practise what he preaches, who cannot build his doctrine into the edifice of a living faith.
Zola was none the less, but all the more, a poet in this. He conceived of reality poetically and always saw his human documents, as he began early to call them, ranged in the form of an epic poem. He fell below the greatest of the Russians, to whom alone he was inferior, in imagining that the affairs of men group themselves strongly about a central interest to which they constantly refer, and after whatever excursions definitely or definitively return. He was not willingly an epic poet, perhaps, but he was an epic poet, nevertheless; and the imperfection of his realism began with the perfection of his form. Nature is sometimes dramatic, though never on the hard and fast terms of the theatre, but she is almost never epic; and Zola was always epic. One need only think over his books and his subjects to be convinced of this: "L'Assommoir" and drunkenness; "Nana" and harlotry; "Germinale" and strikes; "L'Argent" and money getting and losing in all its branches; "Pot-Bouille" and the cruel squalor of poverty; "La Terre" and the life of the peasant; "Le Debacle" and the decay of imperialism. The largest of these schemes does not extend beyond the periphery described by the centrifugal whirl of its central motive, and the least of the Rougon-Macquart series is of the same epicality as the grandest.
Each is bound to a thesis, but reality is bound to no thesis.
You cannot say where it begins or where it leaves off; and it will not allow you to say precisely what its meaning or argument is. For this reason, there are no such perfect pieces of realism as the plays of Ibsen, which have all or each a thesis, but do not hold themselves bound to prove it, or even fully to state it; after these, for reality, come the novels of Tolstoy, which are of a direction so profound because so patient of aberration and exception.
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.
