Chapter 3
In an exhibition of paintings were once displayed two panels precisely similar in appearance, presenting an army coat and cap, a sabre and a canteen. At a distance there was no point of difference in the two. A nearer view disclosed the fact that on one panel the objects were real and that the other panel was painted. The beholder was pleased by the exhibition of the painter's skill; but in so far as the work did not reveal a significance or beauty in these objects which the artist had seen and the beholder had not, it fell short of being a work of art Just as the key of the Nuremberg craftsman was a work of art in that it was for him the expression, the rendering actual, of a new beauty it was given him to conceive, so only that is art which makes manifest a beauty that is new, a beauty that is truly born of the artist's own spirit. The repetition of existing forms with no modification by the individual workman is not creation, but imitation; and imitation is manufacture, not art. Inasmuch as the two panels could not be distinguished, the presentment signified no more than the reality. Tried as a work of art, the imitative picture, in common with the photograph, lacks the necessary element of interpretation, of revelation. That the representation may become art, there must be added to it some new attribute or quality born of the artist's spirit. The work must take on new meaning.
As lending his work significance of an obvious sort, a significance not necessarily "pictorial," the painter might see in the objects some story they have to tell. The plaster of the garret wall where they are hanging he may show to be cracked; that tear in the coat speaks of faithful service, but the coat hangs limp and dusty now; the inscription on the canteen is almost obliterated, and the strap is broken; the sabre, which shows the marks of stern usage along its blade, is spotted with rust: the whole composition means Trusty Servants in Neglect. By the emphasis of certain aspects he picture is made to signify more than he mere objects themselves, wherein there was nothing salient. The meaning is imposed upon them or drawn out of them by he artist. Or again, the painter may see in these things the expression for him of a harmony which he can manifest by the arrangement of line and color, and he so disposes his material as to make that harmony visible. It is, then, not the crude fact which the artist transcribes, but rather some feeling he has toward the fact. By selection, by adjustment, he gives this special aspect of the fact emphasis and relief. In virtue of his interpretation the picture acquires a significance that is new; it gives the beholder a pleasure which the fact itself did not give, and thus it passes over into the domain of art.
The purpose of art is not the reproduction of a beautiful object, but the expression in objective form of a beautiful idea. A plaster cast of a hand, however comely the hand may be, is not a work of art. As with the photograph, the work involves only incidentally the exercise of human skill. But that is not all. In order to render the work in the spirit of art, the sculptor must model, not the hand, but his sense of the hand; he must draw out and express its character, its significance. To him it is not a certain form in bone and flesh; to him it means grace, delicacy, sensitiveness, or perhaps resolution, strength, force. As the material symbol of his idea of the hand, he will select and make salient such lines and contours as are expressive to him of that character.
Indeed, so little depends upon the exact subject represented and so much upon the artist's feeling toward it, so much depends upon the spirit of the rendering, that the representation of a subject uninteresting or even "ugly" in itself may be beautiful. In the art of literature, the _subject_ is drawn from the life of man. The material of the poem, the novel, the drama, is furnished by man's total experience, the sum of his sensations, impressions, emotions, and the events in which he is concerned. But experience crowds in upon him at every point, without order and without relation; the daily round of living is for most men a humdrum thing. Yet it is just this rudimentary and undistinguished mass of experience which is transmuted into literature; by the alchemy of art the representation of that which is without interest becomes interesting. And it happens on this wise. Life is humdrum only in so far as it is meaningless; men can endure any amount drudgery and monotony provided that it lead somewhere, that they perceive its relation to a larger unity which is the total of life. As part of a whole which can be apprehended, immediately it acquires purpose and becomes significant. It is the sense of meaning in life which gives color and warmth to the march of uniform days. So the literary artist shapes his inchoate material to a definite end; out of the limitless complex details at his command, he selects such passages of background, such incidents, and such traits of character as make for the setting forth of the idea he has conceived. Clearly the artist cannot use everything, clearly he does not aim to reproduce the fact: there are abridgments and suppressions, as there are accent and emphasis. The finished work is a composite, embodying what is essential of many, many preliminary studies and sketches, wrought and compiled with generous industry. The master is recognized in what he omits; what is suppressed is felt but not perceived: the great artist, in the result, steps from peak to peak.
"The Sun's rim dips; the stars rush out: At one stride comes the Dark."
Thus with three strokes the master Coleridge depicts the onrush of the night over boundless spaces of sky and sea. Within the compass of a few lines, Tennyson registers the interminable, empty monotony of weary years:
"No sail from day to day, but every day The sunrise broken into scarlet shafts Among the palms and ferns and precipices; The blaze upon the waters to the east; The blaze upon his island overhead; The blaze upon the waters to the west; Then the great stars that globed themselves in Heaven, The hollower-bellowing ocean, and again The scarlet shafts of sunrise--but no sail."
Thus through selection does the artist work to interpretation. By detaching the eternal meaning from the momentary fact, by embodying his sense of its significance in such concrete forms as symbolize his idea, by investing the single instance with universally typical import, then in very truth he represents. Nature is not the subject of art; she is the universal treasury from whose infinitely various store the artist selects his symbols.
A special method in art may here suggest itself as having for its purpose to reproduce the fact in perfect fidelity; the method is called _realism._ But a moment's considerate analysis shows that realism is only a label for one manner of handling, and in the end comes no nearer the object as it "really" is. In its essence realism is the artist's personal vision of the fact, exactly as idealism or romanticism or impressionism is personal. For after all, what is the reality? A chance newsboy is offering his papers on a crowded street corner. The fine lady recoils from his filth and from all contact with him; the philanthropist sees in him a human being to help and to redeem; the philosopher regards him dispassionately as a "social factor," the result of heredity and environment; the artist cries out in joy as his eye lights upon good stuff to paint. But all the while, which of these conceptions figures the "real" newsboy? Not one. For he is all these together; and the single observer, whatever his bias, cannot apprehend him at every point. Any attempt to represent him involves selection and interpretation, the suppression of some traits in order to emphasize others, which are the special aspects that have impressed the given observer. So there is no essential realism. The term applies to the method of those who choose to render what is less comforting in life, who insist on those characteristics of things which men call ugly. In realism, just as truly as in any other kind of treatment, is expressed the personality of the artist, his own peculiar way of envisaging the world.
A work of art is born of the artist's desire to express his joy in some new aspect of the universal harmony which has been disclosed to him. The mission of art is through interpretation to reveal. It happens sometimes that a visitor at an exhibition of paintings is shocked by a picture which seems to him for the moment impossible, because so far beyond the range of his experience; yet withal he finds himself attracted by it and he returns to study it. It is not many days before his glance is arrested by that very effect in nature, and he says, "Why, that is like that picture!" It was the artist who first saw it and who taught him to see it for himself. When one observes an effect in nature or in life that one calls "a Corot" or "a Whistler," one means that to Corot or to Whistler is due the glory of discovering that fuller beauty and revealing it. Browning makes Fra Lippo Lippi say:
"We're made so that we love First when we see them painted, things we have passed Perhaps a hundred times nor cared to see; And so they are better, painted--better to us, Which is the same thing. Art was given for that."
This revealing power of art is not restricted to the individual appreciator. It is said that the French are an artistic people and that Americans are not. The explanation is that for generations the artists of France have been discovering to their countrymen the beauty that is around them at their very door, and have taught them to appreciate it. The Americans will be an artistic people when our artists shall have done the like for us. When there shall have been for generations a truly native American art, there will be a public to understand and to appreciate. So it is that everywhere the high function of art is to reveal. As a friend, more sensitive and more enthusiastic, with whom we are strolling, points out to us many beauties by the wayside or in trees and sky, so the artist takes us by the hand and leads us out into life, indicating for us a harmony to which we were blind before. Burdened with affairs and the daily round, we had not thought to look off and out to the spreading meadows tossing into hills which roll upward into the blue heaven beyond.
The beauty thus revealed is a beauty which the artist has apprehended in spirit and which he would make actual. A work of art is the expression of an aspiration. The crude and tawdry images of the Madonna Set in the roadside cross are just as truly a work of art as the rapt saints of Giotto or the perfect Madonnas of Raphael in so far as they are expressive of what those poor, devout souls who fashioned them felt of worship and of love. After all, the difference is that Giotto felt more than they, Raphael was endowed with more accomplished powers of expression. The work receives its import as it is the faithful utterance of him who shaped it, as it is genuinely the realization of his ideal. "The gift without the giver is bare." But it is no less true that the gift without the receiver is sterile and void, for art involves not only its creator's intention but also its message to him whom the work reaches. In a book, it is not only what the writer says that makes its significance but also what the reader thinks as he reads. In so far as any man finds in picture or poem or song a new beauty, a fuller sense of harmony than was his before, for him that is a work of art.
Thus the standard by which art is to be tried is relative. For its creator, the work is art in that it embodies a perception of new harmony that is peculiarly his. In the material result, this special character is imparted to the work by the artist's instinctive selection. No two painters, though equipped with equal technical skill and perhaps of like tastes and preferences, would or indeed could render the same sweep of landscape in precisely similar fashion. Obviously, to set down everything were at once an impossibility and an untruth, for the detail of nature is infinite and the beholder does not see everything. Each is bound to select such details as impress him, and his selection will be determined by the way in which he as a unique personality, an individual different from every other man in the whole wide universe, feels about the bit of nature before him. In expressing by his special medium what he feels about the landscape, he aims, in the selection of material form and color, to detach and render visible what of essential truth the landscape means to him, to purge it of accidents, and register its eternal beauty. The painter will not attempt, then, to reproduce the physical facts of nature,--the topography, geology, botany, of the landscape,--but rather through those facts in terms of color and form he tries to render its _expression:_ its quality, as brilliance, tenderness; its mood, as joy, mystery, setting down those salient aspects of it which combine to give it character and meaning. For landscape--to recall the exposition of a preceding page--has its expression as truly as the human face. A man knows his friends not by the shape of the nose or the color of the eyes, but by the character which these features express, the personality which shines in the face and radiates from it This effluence of the soul within is the essential man; people call it the "expression." As with human life, so with the many aspects of nature. External traits are merged in the spiritual meaning. The material forms have the power of affecting the spirit thus or so; and in man's reaction on his universe they come to take on a symbolic emotional significance. Each manifestation of nature arouses in the artist, more or less consciously on his part, some feeling toward it: he cares, then, to represent these external material forms, whether a flower, a landscape, a human face, only because there is in them something in which he delights; he fashions the work of art in praise of the thing he loves. To the clever technician who imitatively paints the flower as he knows it to be,
"A primrose on the river's brim A yellow primrose is to him And it is nothing more."
But to the artist
"The meanest flower that blows can give Thoughts that do often lie too deep for tears."
And it is these thoughts that he cares to express and not the visible truth about the flower. A writer was walking along the streets of Paris on a day in early March.
"It was dark and rather cold. I was gloomy, and walked because I had nothing to do. I passed by some flowers placed breast-high upon a wall. A jonquil in bloom was there. It is the strongest expression of desire: it was the first perfume of the year. I felt all the happiness destined for man. This unutterable harmony of souls, the phantom of the ideal world, arose in me complete. I never felt anything so great or so instantaneous. I know not what shape, what analogy, what secret of relation it was that made me see in this flower a limitless beauty. . . . I shall never enclose in a conception this power, this immensity that nothing will express; this form that nothing will contain; this ideal of a better world which one feels, but which it would seem that nature has not made."
And if Senancour had set himself to paint his jonquil as he has written about it, how that tender flower would have been transfigured and glorified!
What the artist aims to render is not the rose but the beauty of the rose, his sense of one chord in the universal harmony which the rose sounds for him, not that only, but the beauty of all roses that ever were or ever shall be; and inevitably he will select such colors and such lines as bring that special and interpreted beauty into relief, and so make manifest to the beholder what was revealed to his own higher vision, by virtue of which, and not because of any exceptional technical skill, he is an artist.
IV
ART AND APPRECIATION
It may be that some reader of the foregoing pages will attempt to apply the principles therein set forth to the pictures shown in the next exhibition he happens to attend. It is more than probable that in his first efforts he will be disappointed. For the principles discussed have dealt with art in its authentic manifestations; and not every painter is an artist, not every picture is a work of art.
At the very outset it should be said that an exhibition of paintings as ordinarily made up is confusing and wholly illogical. We may suppose that a volume to be read through in one sitting of two hours is placed in the hands of an intelligent reader. The book consists of essays, poems, short stories, and dramatic dialogue, each within the compass of a few pages, each contributed by a different writer as an example of his work for the year. We may suppose now that the reader is asked to gather from this volume, read hastily and either superficially or in random bits, some idea of the significance of each author and of the import and scope of contemporary American literature. Is it a fair test? This volume, we may further suppose, is practically the only means by which the writer can get his work before the public. A public means a purchaser, and of course the writer must live. Is it reasonable to think that every number contributed to such a volume will be a work of art, wrought with singleness of heart and in loving devotion to an ideal? There are still with us those who "work for money" and those who "work for fame." There are those who believe in "giving the public what it wants," and the numbers they contribute to the yearly volumes are samples of the sort of thing they do, from which the public may order. In the table of contents stand celebrated names; and to the work of such men, perhaps, will turn the seeker after what he thinks ought to be the best, not realizing that these are the men who have known how to "give the people what they want," that the people do not always want the good and right thing, and that it is somewhat the habit of genius to dispense with contemporary recognition. If there is here or there in the book an essay or a poem the product of thought and effort and offered in all seriousness, how little chance it has of being appreciated, except by a few, even if it is remarked at all in the jumble of miscellaneous contributions.
This hypothetical volume is a fair parallel of an annual exhibition of paintings. In such an exhibition the number of works of art, the true, inevitable expression of a new message, is relatively small. The most celebrated and most popular painters are not necessarily by that fact great artists, or indeed artists at all. Contemporary judgment is notoriously liable to go astray. The gods of one generation are often the laughing stock of the next; the idols of the fathers are torn down and trampled under foot by the children. Some spirits there have been of liberal promise who have not been able to withstand the demands made upon them by early popular approval. Such is the struggle and soul's tragedy which is studied convincingly in Mr. Zangwill's novel, "The Master." No assault on the artist's integrity is so insidious as immediate favor, which in its turn begets the fatal desire to please.
To the "successful" painters, however, are for the most part accorded the places of honor on academy walls. The canvases of these men are seen first by the visitor; but they are not all. There are other pictures which promise neither better nor worse. Here are paintings of merit, good in color and good in drawing, but empty of any meaning. Scattered through the exhibition are the works of a group of able men, imitating themselves, each trying to outdo the others by a display of cleverness in solving some "painter's problem" or by some startling effect of subject or handling. But it is a sad day for any artist when he ceases to find his impulse and inspiration either in his own spirit or in nature, and when he looks to his fellow craftsmen for the motive of his work. Again, there are pictures by men who, equipped with adequate technical skill, have caught the manner of a master, and mistaking the manner for the message it was simply intended to express, they degrade it into a mannerism and turn out a product which people do not distinguish from the authentic utterances of the master. The artist is a seer and prophet, the channel of divine influences: the individual painter, sculptor, writer, is a very human being.
As he looks over these walls, clamorous of the commonplace and the commercial, the seeker after what is good and true in art realizes how very few of these pictures have been rendered in the spirit of love and joy. The painter has one eye on his object and one eye on the public; and too often, as a distinguished actor once said of the stage manager whose vision is divided between art and the box office, the painter is a one-eyed man.
A painter once refused to find anything to interest him, still less to move him, in a silent street with a noble spire detaching itself vaguely from the luminous blue depths of a midnight sky, because, he said, "People won't buy dark things, so what's the use? You might as well do bright, pretty things that they will buy, and that are just as easy to make." A portrait-painter gives up landscape subjects because, as he does not hesitate to declare, it hurts his business. And the painters themselves are not altogether to blame for this attitude towards their work. The fault lies half with the people who buy pictures, having the money, and who have not a gleam of understanding of the meaning of art. A woman who had ordered her house to be furnished and decorated expensively, remarked to a caller who commented on a water-color hanging in the drawing-room: "Yes, I think it matches the wall-paper very nicely." When such is the purpose of those who paint pictures and such is the understanding of those who buy them, it is not surprising that not every picture is inevitably a work of art.
But what is the poor seeker after art to do? The case is by no means hopeless. In current exhibitions a few canvases strike a new note; and by senses delicately attuned this note can be distinguished within the jangle of far louder and popular tunes ground out, as it were, by the street-piano. Seriously to study contemporary painting, however, the logical opportunity is furnished by the exhibitions of the works of single men or of small groups. As the reader who wishes to understand an author or perhaps a school does not content himself with random extracts, but instead isolates the man for the moment and reads his work consecutively and one book in its relation to his others; so the student of pictures can appreciate the work and understand the significance of a given painter only as he sees a number of his canvases together and in relation. So, he is able to gather something of the man's total meaning.