Complete Works of Gustave Flaubert

by Gustave Flaubert

  Up to this time this woman’s beauty had consisted of her grace, her elegance, and her clothes; finally she is shown to you without a veil and you can say whether adultery has embellished her or not.

  “‘Take me away,’ she cried, ‘carry me off! Oh, I entreat you!’

  “And she threw herself upon his mouth, as if to seize there the unexpected consent it breathed forth in a kiss.”

  Here is a portrait, gentlemen, which M. Flaubert knows well how to draw. How the eyes of this woman enlarge! Something ravishing expands around her, and then her fall! Her beauty has never been so brilliant as the next day after her fall and the days following. What the author shows you is the poetry of adultery, and I ask you again whether these lascivious pages do not express a profound immorality!

  I come now to the second situation, which is the religious reaction. Madame Bovary is very ill, is at death’s door. She is brought back to life, and her convalescence is made remarkable by a little religious awakening.

  “It was at this hour that Monsieur Bournisien came to see her. He inquired after her health, gave her news, exhorted her to religion in a coaxing little gossip that was not without its charm. The mere thought of his cassock comforted her.”

  Finally, she goes to communion. I do not like much to meet these holy things in a romance; but at least, when one speaks of them, he need not travesty them by his language. Is there in this adulterous woman going to communion anything of the repentant faith of a Magdalene? No, no; she is always the same passionate woman, seeking illusions and seeking them even among the most august and holy things.

  “One day, when at the height of her illness, she had thought herself dying, and had asked for the communion; and, while they were making the preparations in her room for the sacrament, while they were turning the night-table covered with sirups into an altar, and while Félicité was strewing dahlia flowers on the floor, Emma felt some power passing over her that freed her from her pains, from all perception, from all feeling. Her body, relieved, no longer thought; another life was beginning; it seemed to her that her being, mounting toward God, would be annihilated in that love like a burning incense that melts into vapour.”

  In what tongue does one pray to God in language addressed to a lover in the outpourings of adultery? Without doubt they will tell us it is local colour, and excuse it on the ground that a vapourous, romantic woman does nothing, even in religion, like anybody else. There is no local colour which can excuse this mixture! Voluptuous one day, religious the next, there is no woman, even in other countries, under the sky of Spain or Italy, who murmurs to God the adulterous caresses which she gives her lover. You can appreciate this language, gentlemen, and you will not excuse adulterous words being introduced in any way into the sanctuary of the Divinity!

  This is the second situation. I now come to the third, which is a series of adulteries.

  After the religious transition, Madame Bovary is again ready to fall. She goes to the theatre at Rouen. The play is Lucia di Lammermoor. Emma returns to her old self.

  “Ah! if in the freshness of her beauty, before the pollution of marriage and the disillusions of adultery, she could have anchored her life upon some great, strong heart, then virtue, tenderness, voluptuousness, and duty blending, she would never have fallen from so high a happiness.”

  Seeing Lagardy upon the stage, she had a desire to run into his arms, to take refuge in his strength, even as in the incarnation of love, and of saying to him: “Take me, take me away, let us go! thine, thine, with thee are all my ardour and all my dreams!”

  Léon was with the Bovarys.

  “He was standing behind her, leaning with his shoulder against the wall of the box; now and again she felt herself shuddering beneath the hot breath from his nostrils falling upon her hair.”

  You were spoken to just now of the pollution of marriage; then you are shown adultery in all its poesy, in its ineffable seductions. I have said that the expression should be modified to read: the disillusions of marriage and the pollution of adultery. Very often when one is married, in the place of happiness without clouds which one promises himself, he finds but sacrifice and bitterness. The word disillusion can then be used justifiably, that of pollution, never.

  Léon and Emma have a rendezvous at the cathedral. They look around or they do not, it makes no difference. They go out.

  “A lad was playing about the close.

  “‘Go and get me a cab!’

  “The child bounded off like a ball by the Rue Quartre-Vents; then they were alone a few minutes, face to face, and a little embarrassed.

  “‘Ah! Léon! Really — I don’t know — if I ought,’ she whispered. Then with a more serious air, ‘Do you know, it is very improper?’

  “‘How so?’ replied the clerk. ‘It is done at Paris.’

  “And that, as an irresistible argument, decided her.”

  We know now, gentlemen, that the fall did not take place in the cab. Through a scruple which honors him, the editor of the Revue de Paris has suppressed the passage of the fall in the cab. But if the Revue lowered the blinds of the cab, it does allow us to penetrate into the room where they found a rendezvous.

  Emma wished to leave it, because she had given her word that she would return that evening.

  “Moreover, Charles expected her, and in her heart she felt already that cowardly docility that is for some women at once the chastisement and atonement of adultery.”

  Once upon the sidewalk, Léon continued to walk; she followed him as far as the hotel; he mounted the stairs, opened the door and entered. What an embrace! Words followed each other quickly after the kisses. They told the disappointments of the week, their presentiments, their fears about the letters; but now all was forgotten, and they were face to face, with their laugh of voluptuousness and terms of endearment.

  “The bed was large, of mahogany, in the shape of a boat. The curtains were in red levantine, that hung from the ceiling and bulged out too much towards the bell-shaped bed-side; and nothing in the world was so lovely as her brown head and white skin standing out against this purple colour, when, with a movement of shame, she crossed her bare arms, hiding her face in her hands.

  “The warm room, with its discreet carpet, its gay ornaments, and its calm light, seemed made for the intimacies of passion.”

  We are told what happened in that room. Here is still a passage, very important as a piece of lascivious painting:

  “How they loved that dear room, so full of gaiety, despite of its rather faded splendour! They always found the furniture in the same place, and sometimes hairpins that she had forgotten the Thursday before under the pedestal of the clock. They lunched by the fireside on a little round table, inlaid with rosewood. Emma carved, put bits on his plate with all sorts of coquettish ways, and she laughed with a sonorous and libertine laugh when the froth of the champagne ran over from the glass to the rings on her fingers. They were so completely lost in the possession of each other that they thought themselves in their own house, and that they would live there till death, like two spouses eternally young. They said ‘our room,’ ‘our carpet,’ she even said ‘my slippers,’ a gift of Léon’s, a whim she had had. They were pink satin, bordered with swansdown. When she sat on his knees, her leg, then too short, hung in the air, and the dainty shoe, that had no back to it, was held on only by the toes to her bare foot.

  “He for the first time enjoyed the inexpressible delicacy of feminine refinements. He had never met this grace of language, this reserve of clothing, these poses of the weary dove. He admired the exaltation of her soul and the lace on her petticoat. Besides, was she not ‘a lady’ and a married woman — a real mistress, in fine?”

  This, gentlemen, is a description which leaves nothing to be desired, I hope, from the point of view of conviction. Here is another, or rather here is the continuation of the same scene:

  “She used some words which inflamed him, with some kisses which drew forth his soul. Where had she learned these car
esses almost immaterial, so profound and evasive were they?”

  Oh! I well understand, gentlemen, the disgust inspired in her by that husband who wished to embrace her upon her return; I comprehend admirably that after a rendezvous of this kind, she felt with horror at night, “that man against her flesh stretched out asleep.”

  That is not all, for according to the last tableau that I cannot omit, she came to be weary of her voluptuousness.

  “She was constantly promising herself a profound felicity on her next journey. Then she confessed to herself that she felt nothing extraordinary. This disappointment quickly gave way to a new hope, and Emma returned to him more inflamed, more eager than ever. She undressed hastily, tearing off the thin laces of her corset that nestled around her hips like a gliding snake. She went on tip-toe, barefooted, to see once more that the door was closed; then, pale, serious, and without speaking, with one movement she threw herself upon his breast with a long shudder.”

  I notice here two things, gentlemen, an admirable picture, the product of a talented hand, but an execrable picture from a moral point of view. Yes, M. Flaubert knows how to embellish his paintings with all the resources of art, but without the discretion of art. With him there is no gauze, no veils, it is nature in all her nudity, in all her crudity!

  Still another quotation:

  “They knew one another too well for any of those surprises of possession that increase its joys a hundred-fold. She was as sick of him as he was weary of her. Emma found again in adultery all the platitudes of marriage.”

  The platitudes of marriage and the poetry of adultery! Sometimes it is the pollution of marriage, sometimes the platitudes, but always the poetry of adultery. These, gentlemen, are the situations which M. Flaubert loves to paint, and which, unfortunately, he paints only too well.

  I have related three scenes: the scene with Rodolphe, and you have seen the fall in the forest, the glorification of adultery, and this woman whose beauty became greater with this poesy. I have spoken of the religious transition, and you saw there a prayer imprinted with adulterous language. I have spoken of the second fall, I have unrolled before you the scenes which took place with Léon. I have shown you the scene of the cab — suppressed — and I have shown you the picture of the room and the bed. Now that we believe your convictions are formed, we come to the last scene, — that of the punishment.

  Numerous excisions have been made, it would appear, by the Revue de

  Paris. Here are the terms in which M. Flaubert complains of it:

  “Some consideration which I do not appreciate has led the Revue de Paris to suppress the number of December 1st. Its scruples being revived on the occasion of the present number, it has seen fit to cut out still more passages. In consequence, I wish to deny all responsibility in the lines which follow; the reader is informed that he sees only fragments and not the complete work.”

  Let us pass, then, over these fragments and come to the death. She poisons herself. She poisons herself, why? Ah! it is a very little thing, is death, she thinks; I am going to fall asleep and all will be finished. Then, without remorse, without an avowal, without a tear of repentance over this suicide which is brought about by adulteries in the night watches, she goes to receive the sacrament for the dying. Why the sacrament, since in her last thought she is going to annihilation? Why, when there is not a tear, not a sigh of the Magdalene over her crime of infidelity, her suicide, or her adulteries?

  After this scene comes that of extreme unction. These are holy and sacred words for all. It is with these words that our ancestors have fallen asleep, our fathers and our relatives, and it is with them that one day our children will see us sleep. When one wishes to make use of them, it should be done with exactness; it is not necessary, at least to accompany them with the voluptuous image of a past life.

  You know how the priest makes the holy unctions upon the forehead, the ears, upon the mouth, the feet, pronouncing at the same time the liturgical phrases: quidquam per pedes, per auras, per pectus, etc., always following with the words misericordia … sin on one side and pity on the other. These holy, sacred words should be reproduced exactly; and if they cannot be reproduced exactly, at least nothing voluptuous should be put with them.

  “She turned her face slowly and seemed filled with joy on seeing suddenly the violet stole, no doubt finding again, in the midst of a temporary lull in her pain, the lost voluptuousness of her first mystical transports, with the visions of eternal beatitude that were beginning.

  “The priest rose to take the crucifix; then she stretched forward her neck as one who is athirst, and gluing her lips to the body of the Man-God, she pressed upon it with all her expiring strength the fullest kiss of love that she had ever given. Then he recited the Misereatur and the Indulgentiam, dipped his right thumb in the oil and began to give extreme unction. First, upon the eyes, that had so coveted all worldly pomp; then upon the nostrils, that had been greedy of the warm breeze and amorous odours; then upon the mouth that had uttered lies, that had been curled with pride and cried out in lewdness; then upon the hands, that had delighted in sensual touches; and finally upon the soles of the feet, so swift of yore, when she was running to satisfy her desires, and that would now walk no more.”

  Now, in the prayers for the dying which the priest recites, at the end or at the close of each verse occur these words: “Christian soul, go out to a higher region.” They are murmured at the moment when the last breath of the dying escapes from his lips. The priest recites, etc.

  “As the death-rattle became stronger the priest prayed faster; his prayers mingled with the stifled sobs of Bovary, and sometimes all seemed lost in the muffled murmur of the Latin syllables that tolled like a passing-bell.”

  After the fashion of alternating these words, the author has tried to make for them a sort of reply. He puts upon the sidewalk a blind man who intones a song of which the profane words are a kind of response to the prayers for the dying.

  “Suddenly on the pavement was heard a loud noise of clogs and the clattering of a stick; and a voice rose — a raucous voice — that sang —

  “‘Maids in the warmth of a summer day

  Dream of love and of love alway.

  The wind is strong this summer day,

  Her petticoat has flown away.’“

  This is the moment when Madame Bovary dies.

  Thus we have here the picture: on one side the priest reciting the prayers for the dying; on the other the hand-organ player who excites from the dying woman

  “an atrocious, frantic, despairing laugh, thinking she saw the hideous face of the poor wretch that stood out against the eternal night like a menace…. She fell back upon the mattress in a convulsion. They all drew near. She was dead.”

  And then later, when the body is cold, above all should the cadaver, which the soul has just left, be respected. When the husband is there on his knees, weeping for his wife, when he extends the shroud over her, any other would have stopped, but M. Flaubert makes a final stroke with his brush:

  “The sheet sank in from her breast to her knees, and then rose at the tips of her toes.”

  This the scene of death. I have abridged it and have grouped it after a fashion. It is now for you to judge and determine whether there is a mixture of the sacred and the profane in it, or rather, a mixture of the sacred and the voluptuous.

  I have related the romance, I have brought a charge against it and, permit me to say, against the kind of art that M. Flaubert cultivates, the kind that is realistic but not discreet. You shall see to what limits he has gone. A copy of the Artiste lately came to my hand; it is not for us to make accusations against the Artiste, but to learn to what school M. Flaubert belongs, and I ask your permission to read you some lines, which have nothing to do with M. Flaubert’s prosecuted book, only to show to what a degree he excels in this kind of painting. He loves to paint temptations, especially the temptations to which Madame Bovary succumbed. Well, I find a model of its kind in the lines to follo
w, from the Artiste, for the month of January, signed Gustave Flaubert, upon the temptation of Saint Anthony. Heaven knows it is a subject upon which many things might be said, but I do not believe it possible to give more vivacity to the image, stronger lines to the picture. Apollonius says to Saint Anthony: —

  “What is knowledge? What is glory? Wouldst thou refresh thine eyes under the humid jasmines? Wouldst thou feel thy body sink itself, as in a wave, in the sweet flesh of swooning women?”

  Ah! well! here is the same colour, the same strength of the brush, the same vivacity of expression!

  To resume. I have analyzed the book, I have related the story without forgetting a page, I have then made the charge, which was the second part of my task. I have exhibited some of the portraits, I have shown Madame Bovary in repose, by the side of her husband, in contact with those whom she could not tempt, and I have pointed out to you the lascivious colour of that portrait! Then I have analyzed some of the great scenes: the fall with Rodolphe, the religious transition, the meetings with Léon, the death scene, and in all this I find the double count of offense against public morals and against religion.

  I had need of but two scenes: Do you not see the moral outrage in the fall with Rodolphe? Do you not see the glorification of adultery in it? And then, the religious outrage, which I find in the drawing of the confession, in the religious transition, and finally, the scene of death.