Then one fine day in 1819 a firm of Paris publishers who were bringing out a new edition of Marie-Joseph Chénier's (now perfectly antiquated) dramatic works, were offered some poems by "an unknown brother of Chénier's" to fill up the last volume with. They requested a well-known writer of that day, Henri de Latouche, to look through these poems. Struck by their beauty, this man began to make inquiry after the rest of Andre's manuscripts. He brought one old packet, one little yellow book after another to light, made a careful, tasteful selection, and by its publication produced a revolution in the poetic doctrines of his country. The name of André Chénier was soon known throughout the land, and the youth of the provinces as well as the youth of Paris received the new poetic revelation with enthusiasm. (See the description of this enthusiasm in Balzac's _Les deux Poètes_, the introduction to _Les Illusions perdues_.) This poet, who had now been so long dead, not only made all the lyric poetry that had been written in the last generation seem antiquated and impossible, but actually threw Lamartine's first _Meditations Poétiques_, which were published about this time, completely into the shade. For the scene of Chénier's poetry is not the clouds or the region above the clouds, but the earth; his is poetry that is pure without being pious, soulful without being sentimental; it has nothing to do with the infinite and the abstract, is not mystic and not irreligious. The pagan youth of André Chénier's earlier works, who believed in Apollo and Artemis, but, above all, in Aphrodite, was brought face to face with the founder of the Seraphic school; the Epicurean (in the antique sense of the word) with the spiritualist. The first women whose praises Chénier sang were not intellectual, consumptive Elviras like Lamartine's, but warm-blooded, truly loving women, or young and beautiful courtesans of the days of Louis XVI.--only that his sensuousness never degenerated into the voluptuousness, still less into the wantonness of that period. The wild orgy, when he described it (see, for example, the 28th Elegy), produced the effect of a bas-relief of the noblest Greek period. The young woman with the flowing locks is described with a chasteness of style which makes of her a dancing Greek mænad, and the sober serenity of its representation transforms the drinking scene into an Athenian Bacchanalian feast, executed in Parian marble. All this life bore the imprint of pure beauty and perfect simplicity. The element of ugliness which Hugo was to introduce into lyric poetry, and to the attraction of which Lamartine at a future period succumbed, was as entirely absent as devoutness or mysticism.