Art Part 5

What could be more nonsensical? In the verse of our second poet, Milton--so great that before his name the word "second" rings false as the giggle of fatuity--the ideas are frequently shallow and the facts generally false. In Dante, if the ideas are sometimes profound and the emotions awful, they are also, as a rule, repugnant to our better feelings: the facts are the h.o.a.rdings of a parish scold. In great poetry it is the formal music that makes the miracle. The poet expresses in verbal form an emotion but distantly related to the words set down. But it is related; it is not a purely artistic emotion. In poetry form and its significance are not everything; the form and the content are not one. Though some of Shakespeare's songs approach purity, there is, in fact, an alloy. The form is burdened with an intellectual content, and that content is a mood that mingles with and reposes on the emotions of life. That is why poetry, though it has its raptures, does not transport us to that remote aesthetic beat.i.tude in which, freed from humanity, we are up-stayed by musical and pure visual form.

The Cla.s.sical Renaissance was a new reading of human life, and what it added to the emotional capital of Europe was a new sense of the excitingness of human affairs. If the men and women of the Renaissance were moved by Art and Nature, that was because in Art and Nature they saw their own reflections. The Cla.s.sical Renaissance was not a re-birth but a re-discovery; and that superb mess of thought and observation, l.u.s.t, rhetoric, and pedantry, that we call Renaissance literature, is its best and most characteristic monument. What it rediscovered were the ideas from the heights of which the ancients had gained a view of life.

This view the Renaissance borrowed. By doing so it took the sting out of the spiritual death of the late Middle Ages. It showed men that they could manage very well without a soul. It made materialism tolerable by showing how much can be done with matter and intellect. That was its great feat. It taught men how to make the best of a bad job; it proved that by cultivating the senses and setting the intellect to brood over them it is easy to whip up an emotion of sorts. When men had lost sight of the spirit it covered the body with a garment of glamour.

That the Cla.s.sical Renaissance was essentially an intellectual movement is proved, I think, by the fact that it left the uneducated cla.s.ses untouched almost. They suffered from its consequences; it gave them nothing. A wave of emotion floods the back-gardens; an intellectual stream is kept within the irrigation channels. The Cla.s.sical Renaissance made absolute the divorce of the cla.s.ses from the ma.s.ses. The mediaeval lord in his castle and the mediaeval hind in his hut were spiritual equals who thought and felt alike, held the same hopes and fears, and shared, to a surprising extent, the pains and pleasures of a simple and rather cruel society. The Renaissance changed all that. The lord entered the new world of ideas and refined sensuality; the peasant stayed where he was, or, as the last vestiges of spiritual religion began to disappear with the commons, sank lower. Popular art changed so gradually that in the late fifteenth and in the sixteenth century we still find, in remote corners, things that are rude but profoundly moving. Village masons could still create in stone at the time when Jacques Coeur was building himself the first "residence worthy of a millionaire" that had been "erected" since the days of Honorius. But that popular art pursued the downhill road sedately while plutocratic art went with a run is a curious accident of which the traces are soon lost; the outstanding fact is that with the Renaissance Europe definitely turns her back on the spiritual view of life. With that renunciation the power of creating significant form becomes the inexplicable gift of the occasional genius. Here and there an individual produces a work of art, so art comes to be regarded as something essentially sporadic and peculiar. The artist is reckoned a freak. We are in the age of names and catalogues and genius-wors.h.i.+p. Now, genius-wors.h.i.+p is the infallible sign of an uncreative age. In great ages, though we may not all be geniuses, many of us are artists, and where there are many artists art tends to become anonymous.

The Cla.s.sical Renaissance was something different in kind from what I have called the Christian Renaissance. It must be placed somewhere between 1350 and 1600. Place it where you will. For my part I always think of it as the gorgeous and well-cut garment of the years that fall between 1453 and 1594, between the capture of Constantinople and the death of Tintoretto. To me, it is the age of Lionardo, of Charles VIII and Francis I, of Cesare Borgia and Leo X, of Raffael, of Machiavelli, and of Erasmus, who carries us on to the second stage, the period of angry ecclesiastical politics, of Clement VII, Fontainebleau, Rabelais, t.i.tian, Palladio, and Vasari. But, on any computation, in the years that lie between the spiritual exaltation of the early twelfth century and the st.u.r.dy materialism of the late sixteenth lies the Cla.s.sical Renaissance. Whatever happened, happened between those dates. And all that did happen was nothing more than a change from late manhood to early senility complicated by a house-moving, bringing with it new hobbies and occupations. The decline from the eleventh to the seventeenth century is continuous and to be foreseen; the change from the world of Aurelian to the world of Gregory the Great is catastrophic.

Since the Christian Renaissance, new ideas and knowledge notwithstanding, the world has grown rotten with decency and order. It takes more than the rediscovery of Greek texts and Graeco-Roman statues to provoke the cataclysms and earthquakes with which it grew young.

The art of the High Renaissance was conditioned by the demands of its patrons. There is nothing odd about that; it is a recognised stage in the rake's progress. The patrons of the Renaissance wanted plenty of beauty of the kind dear to the impressionable stock-jobber. Only, the plutocrats of the sixteenth century had a delicacy and magnificence of taste which would have made the houses and manners of modern stock-jobbers intolerable to them. Renaissance millionaires could be vulgar and brutal, but they were great gentlemen. They were neither illiterate cads nor meddlesome puritans, nor even saviours of society.

Yet, if we are to understand the amazing popularity of t.i.tian's and of Veronese's women, we must take note of their niceness to kiss and obvious willingness to be kissed. That beauty for which can be subst.i.tuted the word "desirableness," and that insignificant beauty which is the beauty of gems, were in great demand. Imitation was wanted, too; for if pictures are to please as suggestions and mementoes, the objects that suggest and remind must be adequately portrayed. These pictures had got to stimulate the emotions of life, first; aesthetic emotion was a secondary matter. A Renaissance picture was meant to say just those things that a patron would like to hear. That way lies the end of art: however wicked it may be to try to shock the public, it is not so wicked as trying to please it. But whatever the Italian painters of the Renaissance had to say they said in the grand manner. Remember, we are not Dutchmen. Therefore let all your figures suggest the appropriate emotion by means of the appropriate gesture--the gesture consecrated by the great tradition. Straining limbs, looks of love, hate, envy, fear and horror, up-turned or downcast eyes, hands outstretched or clasped in despair--by means of our marvellous machinery, and still more marvellous skill, we can give them all they ask without forestalling the photographers. But we are not recounters all, for some of our patrons are poets. To them the visible Universe is suggestive of moods or, at any rate, sympathetic with them. These value objects for their a.s.sociation with the fun and folly and romance of life. For them, too, we paint pictures, and in their pictures we lend Nature enough humanity to make her interesting. My lord is lascivious?

Correggio will give him a background to his mood. My lord is majestic?

Michelangelo will tell him that man is, indeed, a n.o.ble animal whose muscles wriggle heroically as watch-springs. The sixteenth century produced a race of artists peculiar in their feeling for material beauty, but normal, coming as they do at the foot of the hills, in their technical proficiency and aesthetic indigence. Craft holds the candle that betrays the bareness of the cupboard. The aesthetic significance of form is feebly and impurely felt, the power of creating it is lost almost; but finer descriptions have rarely been painted. They knew how to paint in the sixteenth century: as for the primitives--G.o.d bless them--they did their best: what more could they do when they couldn't even round a lady's thighs?

The Renaissance was a re-birth of other things besides a taste for round limbs and the science of representing them; we begin to hear again of two diseases, endemic in imperial Rome, from which a lively and vigorous society keeps itself tolerably free--Rarity-hunting and Expertise. These parasites can get no hold on a healthy body; it is on dead and dying matter that they batten and grow fat. The pa.s.sion to possess what is scarce, and nothing else, is a disease that develops as civilisation grows old and dogs it to the grave: it is saprophytic. The rarity-hunter may be called a "collector" if by "collector" you do not mean one who buys what pleases or moves him. Certainly, such an one is unworthy of the name; he lacks the true magpie instinct. To the true collector the intrinsic value of a work of art is irrelevant; the reasons for which he prizes a picture are those for which a philatelist prizes a postage-stamp. To him the question "Does this move me?" is ludicrous: the question "Is it beautiful?"--otiose. Though by the very tasteful collector of stamps or works of art beauty is allowed to be a fair jewel in the crown of rarity, he would have us understand from the first that the value it gives is purely advent.i.tious and depends for its existence on rarity. No rarity, no beauty. As for the profounder aesthetic significance, if a man were to believe in its existence he would cease to be a collector. The question to be asked is--"Is this rare?" Suppose the answer favourable, there remains another--"Is it genuine?" If the work of any particular artist is not rare, if the supply meets the demand, it stands to reason that the work is of no great consequence.

For good art is art that fetches good prices, and good prices come of a limited supply. But though it be notorious that the work of Velasquez is comparatively scarce and therefore good, it has yet to be decided whether the particular picture offered at fifty thousand is really the work of Velasquez.

Enter the Expert, whom I would distinguish from the archaeologist and the critic. The archaeologist is a man with a foolish and dangerous curiosity about the past: I am a bit of an archaeologist myself.

Archaeology is dangerous because it may easily overcloud one's aesthetic sensibility. The archaeologist may, at any moment, begin to value a work of art not because it is good, but because it is old or interesting.

Though that is less vulgar than valuing it because it is rare and precious it is equally fatal to aesthetic appreciation. But so long as I recognise the futility of my science, so long as I recognise that I cannot appreciate a work of art the better because I know when and where it was made, so long as I recognise that, in fact, I am at a certain disadvantage in judging a sixth-century mosaic compared with a person of equal sensibility who knows and cares nothing about Romans and Byzantines, so long as I recognise that art criticism and archaeology are two different things, I hope I may be allowed to dabble unrebuked in my favourite hobby: I hope I am harmless.

Art criticism, in the present state of society, seems to me a respectable and possibly a useful occupation. The prejudice against critics, like most prejudices, lives on fear and ignorance. It is quite unnecessary and rather provincial, for, in fact, critics are not very formidable. They are suspected of all sorts of high-handed practices--making and breaking reputations, running up and down, booming and exploiting--of which I should hardly think them capable. Popular opinion notwithstanding, I doubt whether critics are either omnipotent or utterly depraved. Indeed, I believe that some of them are not only blameless but even lovable characters. Those sinister but flattering insinuations and open charges of corruption fade woefully when one considers how little the critic of contemporary art can hope to get for "writing up" pictures that sell for twenty or thirty guineas apiece. The expert, to be sure, is exposed to some temptation, since a few of his words, judiciously placed, may promote a canvas from the twenty to the twenty thousand mark; but, as everyone knows, the morality of the expert is above suspicion. Useless as the occupation of the critic may be, it is probably honest; and, after all, is it more useless than all other occupations, save only those of creating art, producing food, drink, and tobacco, and bearing beautiful children?

If the collector asks me, as a critic, for my opinion of the Velasquez he is about to buy, I will tell him honestly what I think of it, as a work of art. I will tell him whether it moves me much or little, and I will try to point out those qualities and relations of line and colour in which it seems to me to excel or fall short. I will try to account for the degree of my aesthetic emotion. That, I conceive, is the function of the critic. But all conjectures as to the authenticity of a work based on its formal significance, or even on its technical perfection, are extremely hazardous. It is always possible that someone else was the master's match as artist and craftsman, and of that someone's work there may be an overwhelming supply. The critic may sell the collector a common pup instead of the one uncatalogued specimen of Pseudo-kuniskos; and therefore the wary collector sends for someone who can furnish him with the sort of evidence of the authenticity of his picture that would satisfy a special juryman and confound a purchasing dealer. At artistic evidence he laughs noisily in half-crown periodicals and five-guinea tomes. Doc.u.mentary evidence is what he prefers; but, failing that, he will put up with a cunning concoction of dates and watermarks, cabalistic signatures, craquelure, patina, chemical properties of paint and medium, paper and canvas, all sorts of collateral evidence, historical and biographical, and racy tricks of brush or pen. It is to adduce and discuss this sort of evidence that the Collector calls in the Expert.

Anyone whom chance or misfortune has led into the haunts of collectors and experts will admit that I have not exaggerated the horror of the diseases that we have inherited from the Cla.s.sical Renaissance. He will have heard the value of a picture made to depend on the interpretation of a letter. He will have heard the picture discussed from every point of view except that of one who feels its significance. By whom was it made? For whom was it made? When was it made? Where was it made? Is it all the work of one hand? Who paid for it? How much did he pay? Through what collections has it pa.s.sed? What are the names of the figures portrayed? What are their histories? What the style and cut of their coats, breeches, and beards? How much will it fetch at Christie's? All these are questions to moot; and mooted they will be, by the hour. But in expert conclaves who has ever heard more than a perfunctory and silly comment on the aesthetic qualities of a masterpiece?

We have seen the scholars at loggerheads over the genuineness of a picture in the National Gallery. The dispute rages round the interpretation of certain marks in the corner of the canvas. Are they, or are they not, a signature? Whatever the final decision may be, the picture will remain unchanged; but if it can be proved that the marks are the signature of the disciple, it will be valueless. If the Venus of Velasquez should turn out to be a Spanish model by del Mazo, the great ones who guide us and teach the people to love art will see to it, I trust, that the picture is moved to a position befitting its mediocrity.

It is this unholy alliance between Expertise and Officialdom[18] that squanders twenty thousand on an unimpeachable Frans Hals, and forty thousand on a Mabuse for which no minor artist will wish to take credit.[19] For the money a judicious purchaser could have made one of the finest collections in England. The unholy alliance has no use for contemporary art. The supply is considerable and the names are not historic. Sn.o.bbery makes acceptable the portrait of a great lady, though it be by Boldini; and even Mr. Lavery may be welcome if he come with the picture of a king. But how are our ediles to know whether a picture of a commoner, or of some inanimate and undistinguished object, by Degas or Cezanne is good or bad? They need not know whether a picture by Hals is good; they need only know that it is by Hals.

I will not describe in any detail the end of the slope, from the beginning of the seventeenth to the middle of the nineteenth century.

The seventeenth century is rich in individual geniuses; but they are individual. The level of art is very low. The big names of El Greco, Rembrandt, Velasquez, Vermeer, Rubens, Jordaens, Poussin, and Claude, Wren and Bernini (as architects) stand out; had they lived in the eleventh century they might all have been lost in a crowd of anonymous equals. Rembrandt, indeed, perhaps the greatest genius of them all, is a typical ruin of his age. For, except in a few of his later works, his sense of form and design is utterly lost in a mess of rhetoric, romance, and chiaroscuro. It is difficult to forgive the seventeenth century for what it made of Rembrandt's genius. One great advantage over its predecessor it did enjoy: the seventeenth century had ceased to believe sincerely in the ideas of the Cla.s.sical Renaissance. Painters could not devote themselves to suggesting the irrelevant emotions of life because they did not feel them.[20] For lack of human emotion they were driven back on art. They talked a great deal about Magnanimity and n.o.bility, but they thought more of Composition. For instance, in the best works of Nicolas Poussin, the greatest artist of the age, you will notice that the human figure is treated as a shape cut out of coloured paper to be pinned on as the composition directs. That is the right way to treat the human figure; the mistake lay in making these shapes retain the characteristic gestures of Cla.s.sical rhetoric. In much the same way Claude treats temples and palaces, trees, mountains, harbours and lakes, as you may see in his superb pictures at the National Gallery. There they hang, beside the Turners, that all the world may see the difference between a great artist and an after-dinner poet. Turner was so much excited by his observations and his sentiments that he set them all down without even trying to co-ordinate them in a work of art: clearly he could not have done so in any case. That was a cheap and spiteful thought that prompted the clause wherein it is decreed that his pictures shall hang for ever beside those of Claude. He wished to call attention to a difference and he has succeeded beyond his expectations: curses, like hens, come home to roost.

In the eighteenth century, with its dearth of genius, we perceive more clearly that we are on the flats. Chardin is the one great artist.

Painters are, for the most part, upholsterers to the n.o.bility and gentry. Some fas.h.i.+on handsome furniture for the dining-room, others elegant knick-knacks for the boudoir; many are kept constantly busy delineating for the respect of future generations his lords.h.i.+p, or her ladys.h.i.+p's family. The painting of the eighteenth century is brilliant ill.u.s.tration still touched with art. For instance, in Watteau, Ca.n.a.letto, Crome, Cotman, and Guardi there is some art, some brilliance, and a great deal of charming ill.u.s.tration. In Tiepolo there is hardly anything but brilliance; only when one sees his work beside that of Mr.

Sargent does one realise the presence of other qualities. In Hogarth there is hardly anything but ill.u.s.tration; one realises the presence of other qualities only by remembering the work of the Hon. John Collier.

Beside the upholsterers who work for the aristocracy there is another cla.s.s supported by the connoisseurs. There are the conscientious bores, whose modest aim it is to paint and draw correctly in the manner of Raffael and Michelangelo. Their first object is to stick to the rules, their second to show some cleverness in doing so. One need not bother about them.

So the power of creating is almost lost, and limners must be content to copy pretty things. The twin pillars of painting in the eighteenth century were what they called "Subject" and "Treatment." To paint a beautiful picture, a boudoir picture, take a pretty woman, note those things about her that a chaste and civil dinner-partner might note, and set them down in gay colours and ma.s.ses of Chinese white: you may do the same by her toilette battery, her fancy frocks, and picnic parties.

Imitate whatever is pretty and you are sure to make a pretty job of it.

To make a n.o.ble picture, a dining-room piece, you must take the same lady and invest her in a Doric chiton or diploida and himation; give her a pocillum, a censer, a sacrificial ram, and a distant view of Tivoli; round your modelling, and let your brush-strokes be long and slightly curved; affect sober and rather hot pigments; call the finished article "Dido pouring libations to the G.o.ddess of Love." To paint an exhibition picture, the sort preferred by the more rigid _cognoscenti_, be sure to make no mark for which warrant cannot be found in Rubens, Sarto, Guido Reni, t.i.tian, Tintoretto, Veronese, Raffael, Michelangelo, or Trajan's Column. For further information consult "The Discourses" of Sir Joshua Reynolds, P.R.A., whose recipes are made palatable by a quality infrequent in his dishes, luminosity.

The intellectual reaction from Cla.s.sical to Romantic is duly registered by a change of subject. Ruins and mediaeval history come into fas.h.i.+on.

For art, which is as little concerned with the elegant bubbles of the eighteenth century as with the foaming superabundance of the Romantic revival, this change is nothing more than the swing of an irrelevant pendulum. But the new ideas led inevitably to antiquarianism, and antiquarians found something extraordinarily congenial in what was worst in Gothic art. Obedient limners follow the wiseacres. What else is there for them to follow? Stragglers from the age of reason are set down to trick out simpering angels. No longer permitted to stand on the laws of propriety or their personal dignity, they are ordered to sweeten their cold meats with as much amorous and religious sentiment as they can exude. Meanwhile the new fellows, far less sincere than the old, who felt nothing and said so, begin to give themselves the airs of artists.

These Victorians are intolerable: for now that they have lost the old craft and the old tradition of taste, the pictures that they make are no longer pleasantly insignificant; they bellow "stinking mackerel."

About the middle of the nineteenth century art was as nearly dead as art can be. The road ran drearily through the sea-level swamps. There were, of course, men who felt that imitation, whether of nature or of another's work, was not enough, who felt the outrage of calling the staple products of the "forties" and "fifties" art; but generally they lacked the power to make an effective protest. Art cannot die out utterly; but it lay sick in caves and cellars. There were always one or two who had a right to call themselves artists: the great Ingres[21]

overlaps Crome; Corot and Daumier overlap Ingres; and then come the Impressionists. But the ma.s.s of painting and sculpture had sunk to something that no intelligent and cultivated person would dream of calling art. It was in those days that they invented the commodity which is still the staple of official exhibitions throughout Europe. You may see acres of it every summer at Burlington House and in the Salon; indeed, you may see little else there. It does not pretend to be art. If the producers mistake it for art sometimes, they do so in all innocence: they have no notion of what art is. By "art" they mean the imitation of objects, preferably pretty or interesting ones; their spokesmen have said so again and again. The sort of thing that began to do duty for art about 1840, and still pa.s.ses muster with the lower middle cla.s.s, would have been inconceivable at any time between the fall of the Roman Empire and the death of George IV. Even in the eighteenth century, when they could not create significant form, they knew that accurate imitation was of no value in itself. It is not until what is still official painting and sculpture and architecture gets itself accepted as a subst.i.tute for art, that we can say for certain that the long slope that began with the Byzantine primitives is ended. But when we have reached this point we know that we can sink no lower.

We must mark the spot near which a huge impulse died; but we need not linger in the fetid swamps--or only long enough to say a word of justice. Do not rail too bitterly against official painters, living or dead. They cannot harm art, because they have nothing to do with it: they are not artists. If rail you must, rail at that public which, having lost all notion of what art is, demanded, and still demands, in its stead, the thing that these painters can supply. Official painting is the product of social conditions which have not yet pa.s.sed away.

Thousands of people who care nothing about art are able to buy and are in the habit of buying pictures. They want a background, just as the ladies and gentlemen of the _ancien regime_ wanted one; only their idea of what a background should be is different. The painter of commerce supplies what is wanted and in his simplicity calls it art. That it is not art, that it is not even an amenity, should not blind us to the fact that it is an honest article. I admit that the man who produces it satisfies a vulgar and unprofitable taste; so does the very upright tradesman who forces insipid asparagus for the Christmas market. Sir Georgius Midas will never care for art, but he will always want a background; and, unless things are going to change with surprising suddenness, it will be some time before he is unable to get what he wants, at a price. However splendid and vital the new movement may be, it will not, I fancy, unaided, kill the business of picture-making. The trade will dwindle; but I suspect it will survive until there is no one who can afford ostentatious upholstery, until the only purchasers are those who willingly make sacrifices for the joy of possessing a work of art.

IV

ALID EX ALIO

In the nineteenth century the spirit seems to enter one of those prodigious periods of incubation for a type of which we turn automatically to the age that saw the last infirmity of Roman imperialism and of h.e.l.lenistic culture. About Victorian men and movements there is something uneasy. It is as though, having seen a s.h.i.+lling come down "tails," one were suddenly to surprise the ghost of a head--you could have sworn that "heads" it was. It doesn't matter, but it's disquieting. And after all, perhaps it does matter. Seen from odd angles, Victorian judges and ministers take on the airs of conspirators: there is something prophetic about Mr. Gladstone--about the Newcastle programme something pathetic. Respectable hypotheses are caught implying the most disreputable conclusions. And yet the respectable cla.s.ses speculate while anarchists and supermen are merely horrified by the card-playing and champagne-drinking of people richer than themselves.

Agnostics see the finger of G.o.d in the fall of G.o.dless Paris.

Individualists clamour for a large and vigilant police force.

That is how the nineteenth century looks to us. Most of the mountains are in labour with ridiculous mice, but the spheres are shaken by storms in intellectual teacups. The Pre-Raffaelites call in question the whole tradition of the Cla.s.sical Renaissance, and add a few more names to the heavy roll of notoriously bad painters. The French Impressionists profess to do no more than push the accepted theory of representation to its logical conclusion, and by their practice, not only paint some glorious pictures, but shake the fatal tradition and remind the more intelligent part of the world that visual art has nothing to do with literature. Whistler draws, not the whole, but a part of the true moral.

What a pity he was not a greater artist! Still, he was an artist; and about the year 1880 the race was almost extinct in this country.[22]

Through the fog of the nineteenth century, which began in 1830, loom gigantic warnings. All the great figures are ominous. If they do not belong to the new order, they make impossible the old. Carlyle and d.i.c.kens and Victor Hugo, the products and lovers of the age, scold it.

Flaubert points a contemptuous finger. Ibsen, a primitive of the new world, indicates the cracks in the walls of the old. Tolstoi is content to be nothing but a primitive until he becomes little better than a bore. By minding his own business, Darwin called in question the business of everyone else. By hammering new sparks out of an old instrument, Wagner revealed the limitations of literary music. As the twentieth century dawns, a question, which up to the time of the French Revolution had been judiciously kept academic, shoulders its way into politics: "Why is this good?" About the same time, thanks chiefly to the Aesthetes and the French Impressionists, an aesthetic conscience, dormant since before the days of the Renaissance, wakes and begins to cry, "Is this art?"

It is amusing to remember that the first concerted clamour against the Renaissance and its florid sequelae arose in England; for the Romantic movement, which was as much French and German as English, was merely a reaction from the cla.s.sicism of the eighteenth century, and hardly attacked, much less threw off, the dominant tyranny. We have a right to rejoice in the Pre-Raffaelite movement as an instance of England's unquestioned supremacy in independence and unconventionality of thought.

Depression begins when we have to admit that the revolt led to nothing but a great many bad pictures and a little thin sentiment. The Pre-Raffaelites were men of taste who felt the commonness of the High Renaissance and the distinction of what they called Primitive Art, by which they meant the art of the fifteenth and fourteenth centuries. They saw that, since the Renaissance, painters had been trying to do something different from what the primitives had done; but for the life of them they could not see what it was that the primitives did. They had the taste to prefer Giotto to Raffael, but the only genuine reason they could give for their preference was that they felt Raffael to be vulgar.

The reason was good, but not fundamental; so they set about inventing others. They discovered in the primitives scrupulous fidelity to nature, superior piety, chaste lives. How far they were from guessing the secret of primitive art appeared when they began to paint pictures themselves. The secret of primitive art is the secret of all art, at all times, in all places--sensibility to the profound significance of form and the power of creation. The band of happy brothers lacked both; so perhaps it is not surprising that they should have found in acts of piety, in legends and symbols, the material, and in sound churchmans.h.i.+p the very essence, of mediaeval art. For their own inspiration they looked to the past instead of looking about them. Instead of diving for truth they sought it on the surface. The fact is, the Pre-Raffaelites were not artists, but archaeologists who tried to make intelligent curiosity do the work of impa.s.sioned contemplation. As artists they do not differ essentially from the ruck of Victorian painters. They will reproduce the florid ornament of late Gothic as slavishly as the steady Academician reproduces the pimples on an orange; and if they do attempt to simplify--some of them have noticed the simplification of the primitives--they do so in the spirit, not of an artist, but of the "sedulous ape."

Simplification is the conversion of irrelevant detail into significant form. A very bold Pre-Raffaelite was capable of representing a meadow by two minutely accurate blades of gra.s.s. But two minutely accurate blades of gra.s.s are just as irrelevant as two million; it is the formal significance of a blade of gra.s.s or of a meadow with which the artist is concerned. The Pre-Raffaelite method is at best symbolism, at worst pure silliness. Had the Pre-Raffaelites been blessed with profoundly imaginative minds they might have recaptured the spirit of the Middle Ages instead of imitating its least significant manifestations. But had they been great artists they would not have wished to recapture anything. They would have invented forms for themselves or derived them from their surroundings, just as the mediaeval artists did. Great artists never look back.

When art is as nearly dead as it was in the middle of the nineteenth century, scientific accuracy is judged the proper end of painting. Very well, said the French Impressionists, be accurate, be scientific. At best the Academic painter sets down his concepts; but the concept is not a scientific reality; the men of science tell us that the visible reality of the Universe is vibrations of light. Let us represent things as they are--scientifically. Let us represent light. Let us paint what we see, not the intellectual superstructure that we build over our sensations. That was the theory: and if the end of art were representation it would be sound enough. But the end of art is not representation, as the great Impressionists, Renoir, Degas, Manet, knew (two of them happily know it still) the moment they left off arguing and bolted the studio door on that brilliant theorist, Claude Monet. Some of them, to be sure, turned out polychromatic charts of desolating dullness--Monet towards the end, for instance. The Neo-Impressionists--Seurat, Signac, and Cross--have produced little else. And any Impressionist, under the influence of Monet and Watteau, was capable of making a poor, soft, formless thing. But more often the Impressionist masters, in their fantastic and quite unsuccessful pursuit of scientific truth, created works of art tolerable in design and glorious in colour. Of course this oasis in the mid-century desert delighted the odd people who cared about art; they pretended at first to be absorbed in the scientific accuracy of the thing, but before long they realised that they were deceiving themselves, and gave up the pretence. For they saw very clearly that these pictures differed most profoundly from the anecdotic triumphs of Victorian workshops, not in their respectful attention to scientific theory, but in the fact that, though they made little or no appeal to the interests of ordinary life, they provoked a far more potent and profound emotion. Scientific theories notwithstanding, the Impressionists provoked that emotion which all great art provokes--an emotion in the existence of which the bulk of Victorian artists and critics were, for obvious reasons, unable to believe. The virtue of these Impressionist pictures, whatever it might be, depended on no reference to the outside world. What could it be?

"Sheer beauty," said the enchanted spectators. They were not far wrong.

That beauty is the one essential quality in a work of art is a doctrine that has been too insistently a.s.sociated with the name of Whistler, who is neither its first nor its last, nor its most capable, exponent--but only of his age the most conspicuous. To read Whistler's _Ten o'Clock_ will do no one any harm, or much good. It is neither very brilliant nor at all profound, but it is in the right direction. Whistler is not to be compared with the great controversialists any more than he is to be compared with the great artists. To set _The Gentle Art_ beside _The Dissertation on the Letters of Phalaris_, Gibbon's _Vindication_, or the polemics of Voltaire, would be as unjust as to hang "Cremorne Gardens"

in the Arena Chapel. Whistler was not even c.o.c.k of the Late Victorian walk; both Oscar Wilde and Mr. Bernard Shaw were his masters in the art of controversy. But amongst Londoners of the "eighties" he is a bright figure, as much alone almost in his knowledge of what art is, as in his power of creating it: and it is this that gives a peculiar point and poignance to all his quips and quarrels. There is dignity in his impudence. He is using his rather obvious cleverness to fight for something dearer than vanity. He is a lonely artist, standing up and hitting below the belt for art. To the critics, painters, and substantial men of his age he was hateful because he was an artist; and because he knew that their idols were humbugs he was disquieting. Not only did he have to suffer the grossness and malice of the most insensitive pack of butchers that ever scrambled into the seat of authority; he had also to know that not one of them could by any means be made to understand one word that he spoke in seriousness. Overhaul the English art criticism of that time, from the cloudy rhetoric of Ruskin to the journalese of "'Arry," and you will hardly find a sentence that gives ground for supposing that the writer has so much as guessed what art is. "As we have hinted, the series does not represent any Venice that we much care to remember; for who wants to remember the degradation of what has been n.o.ble, the foulness of what has been fair?"--"'Arry" in the _Times_. No doubt it is becoming in an artist to leave all criticism unanswered; it would be foolishness in a schoolboy to resent stuff of this sort. Whistler replied; and in his replies to ignorance and insensibility, seasoned with malice, he is said to have been ill-mannered and caddish. He was; but in these respects he was by no means a match for his most reputable enemies. And ill-mannered, ill-tempered, and almost alone, he was defending art, while they were flattering all that was vilest in Victorianism.

As I have tried to show in another place, it is not very difficult to find a flaw in the theory that beauty is the essential quality in a work of art--that is, if the word "beauty" be used, as Whistler and his followers seem to have used it, to mean insignificant beauty. It seems that the beauty about which they were talking was the beauty of a flower or a b.u.t.terfly; now I have very rarely met a person delicately sensitive to art who did not agree, in the end, that a work of art moved him in a manner altogether different from, and far more profound than, that in which a flower or a b.u.t.terfly moved him. Therefore, if you wish to call the essential quality in a work of art "beauty" you must be careful to distinguish between the beauty of a work of art and the beauty of a flower, or, at any rate, between the beauty that those of us who are not great artists perceive in a work of art and that which the same people perceive in a flower. Is it not simpler to use different words? In any case, the distinction is a real one: compare your delight in a flower or a gem with what you feel before a great work of art, and you will find no difficulty, I think, in differing from Whistler.

Anyone who cares more for a theory than for the truth is at liberty to say that the art of the Impressionists, with their absurd notions about scientific representation, is a lovely fungus growing very naturally on the ruins of the Christian slope. The same can hardly be said about Whistler, who was definitely in revolt against the theory of his age.

For we must never forget that accurate representation of what the grocer thinks he sees was the central dogma of Victorian art. It is the general acceptance of this view--that the accurate imitation of objects is an essential quality in a work of art--and the general inability to create, or even to recognise, aesthetic qualities, that mark the nineteenth century as the end of a slope. Except stray artists and odd amateurs, and you may say that in the middle of the nineteenth century art had ceased to exist. That is the importance of the official and academic art of that age: it shows us that we have touched bottom. It has the importance of an historical doc.u.ment. In the eighteenth century there was still a tradition of art. Every official and academic painter, even at the end of the eighteenth century, whose name was known to the cultivated public, whose works were patronised by collectors, knew perfectly well that the end of art was not imitation, that forms must have some aesthetic significance. Their successors in the nineteenth century did not. Even the tradition was dead. That means that generally and officially art was dead. We have seen it die. The Royal Academy and the Salon have been made to serve their useful, historical purpose. We need say no more about them. Whether those definitely artistic cliques of the nineteenth century, the men who made form a means to aesthetic emotion and not a means of stating facts and conveying ideas, the Impressionists and the Aesthetes, Manet and Renoir, Whistler and Conder, &c. &c., are to be regarded as accidental flowers blossoming on a grave or as portents of a new age, will depend upon the temperament of him who regards them.

But a sketch of the Christian slope may well end with the Impressionists, for Impressionist theory is a blind alley. Its only logical development would be an art-machine--a machine for establis.h.i.+ng values correctly, and determining what the eye sees scientifically, thereby making the production of art a mechanical certainty. Such a machine, I am told, was invented by an Englishman. Now if the praying-machine be admittedly the last s.h.i.+ft of senile religion, the value-finding machine may fairly be taken for the psychopomp of art. Art has pa.s.sed from the primitive creation of significant form to the highly civilised statement of scientific fact. I think the machine, which is the intelligent and respectable end, should be preserved, if still it exists, at South Kensington or in the Louvre, along with the earlier monuments of the Christian slope. As for that uninteresting and disreputable end, official nineteenth-century art, it can be studied in a hundred public galleries and in annual exhibitions all over the world.

It is the mouldy and therefore the obvious end. The spirit that came to birth with the triumph of art over Graeco-Roman realism dies with the ousting of art by the picture of commerce.

But if the Impressionists, with their scientific equipment, their astonis.h.i.+ng technique, and their intellectualism, mark the end of one era, do they not rumour the coming of another? Certainly to-day there is stress in the cryptic laboratory of Time. A great thing is dead; but, as that sagacious Roman noted:

"haud igitur penitus pereunt quaec.u.mque videntur, quando alid ex alio reficit natura nec ullam rem gigni pat.i.tur nisi morte adiuta aliena."

And do not the Impressionists, with their power of creating works of art that stand on their own feet, bear in their arms a new age? For if the venial sin of Impressionism is a grotesque theory and its justification a glorious practice, its historical importance consists in its having taught people to seek the significance of art in the work itself, instead of hunting for it in the emotions and interests of the outer world.

FOOTNOTES:

[Footnote 10: I am not being so stupid as to suggest that in the sixth century the h.e.l.lenistic influence died. It persisted for another 300 years at least. In sculpture and ivory carving it was only ousted by the Romanesque movement of the eleventh century. Inevitably a great deal of h.e.l.lenistic stuff continued to be produced after the rise of Byzantine art. For how many years after the maturity of Cezanne will painters continue to produce chromophotographs? Hundreds perhaps. For all that, Cezanne marks a change--the birth of a movement if not of a slope.]