Chapter 88

MUSIC

[Sidenote: Music is a world apart.]

Sound readily acquires ideal values. It has power in itself to engross attention and at the same time may be easily diversified, so as to become a symbol for other things. Its direct empire is to be compared with that of stimulants and opiates, yet it presents to the mind, as these do not, a perception that corresponds, part by part, with the external stimulus. To hear is almost to understand. The process we undergo in mathematical or dialectical thinking is called understanding, because a natural sequence is there adequately translated into ideal terms. Logical connections seem to be internally justified, while only the fact that we perceive them here and now, with more or less facility, is attributed to brute causes. Sound approaches this sort of ideality; it presents to sense something like the efficacious structure of the object. It is almost mathematical; but like mathematics it is adequate only by being abstract; and while it discloses point by point one strain in existence, it leaves many other strains, which in fact are interwoven with it, wholly out of account. Music is accordingly, like mathematics, very nearly a world by itself; it contains a whole gamut of experience, from sensuous elements to ultimate intellectual harmonies. Yet this second existence, this life in music, is no mere ghost of the other; it has its own excitements, its quivering alternatives, its surprising turns; the abstract energy of it takes on so much body, that in progression or declension it seems quite as impassioned as any animal triumph or any moral drama.

[Sidenote: It justifies itself.]

That a pattering of sounds on the ear should have such moment is a fact calculated to give pause to those philosophers who attempt to explain consciousness by its utility, or who wish to make physical and moral processes march side by side from all eternity. Music is essentially useless, as life is: but both have an ideal extension which lends utility to its conditions. That the way in which idle sounds run together should matter so much is a mystery of the same order as the spirit’s concern to keep a particular body alive, or to propagate its life. Such an interest is, from an absolute point of view, wholly gratuitous; and so long as the natural basis and expressive function of spirit are not perceived, this mystery is baffling. In truth the order of values inverts that of causes; and experience, in which all values lie, is an ideal resultant, itself ineffectual, of the potencies it can conceive. Delight in music is liberal; it makes useful the organs and processes that subserve it. These agencies, when they support a conscious interest in their operation, give that operation its first glimmering justification, and admit it to the rational sphere. Just so when organic bodies generate a will bent on their preservation, they add a value and a moral function to their equilibrium. In vain should we ask for what purpose existences arise, or become important; that purpose, to be such, must already have been important to some existence; and the only question that can be asked or answered is what recognised importance, what ideal values, actual existences involve.

[Sidenote: It is vital and transient.]

We happen to breathe, and on that account are interested in breathing; and it is no greater marvel that, happening to be subject to intricate musical sensations, we should be in earnest about these too. The human ear discriminates sounds with ease; what it hears is so diversified that its elements can be massed without being confused, or can form a sequence having a character of its own, to be appreciated and remembered. The eye too has a field in which clear distinctions and relations appear, and for that reason is an organ favourable to intelligence; but what gives music its superior emotional power is its rhythmic advance. Time is a medium which appeals more than space to emotion. Since life is itself a flux, and thought an operation, there is naturally something immediate and breathless about whatever flows and expands. The visible world offers itself to our regard with a certain lazy indifference. “Peruse me,” it seems to say, “if you will. I am here; and even if you pass me by now and later find it to your advantage to resurvey me, I may still be here.” The world of sound speaks a more urgent language. It insinuates itself into our very substance, and it is not so much the music that moves us as we that move with it. Its rhythms seize upon our bodily life, to accelerate or to deepen it; and we must either become inattentive altogether or remain enslaved.

[Sidenote: Its physical affinities.]

This imperious function in music has lent it functions which are far from æsthetic. Song can be used to keep in unison many men’s efforts, as when sailors sing as they heave; it can make persuasive and obvious sentiments which, if not set to music, might seem absurd, as often in love songs and in psalmody. It may indeed serve to prepare the mind for any impression whatever, and render the same more intense when it comes. Music was long used before it was loved or people took pains to refine it. It would have seemed as strange in primitive times to turn utterance into a fine art as now to make æsthetic paces out of mourning or child-birth. Primitive music is indeed a wail and a parturition; magical and suggestive as it may be, for long ages it never bethinks itself to be beautiful. It is content to furnish a contagious melancholy employment to souls without a language and with little interest in the real world. Barbaric musicians, singing and playing together more or less at random, are too much carried away by their performance to conceive its effect; they cry far too loud and too unceasingly to listen. A contagious tradition carries them along and controls them, in a way, as they improvise; the assembly is hardly an audience; all are performers, and the crowd is only a stimulus that keeps every one dancing and howling in emulation. This unconsidered flow of early art remains present, more or less, to the end. Instead of vague custom we have schools, and instead of swaying multitudes academic example; but many a discord and mannerism survive simply because the musician is so suggestible, or so lost in the tumult of production, as never to reconsider what he does, or to perceive its wastefulness.

Nevertheless an inherent value exists in all emitted sounds, although barbaric practice and theory are slow to recognise it. Each tone has its quality, like jewels of different water; every cadence has its vital expression, no less inherent in it than that which comes in a posture or in a thought. Everything audible thrills merely by sounding, and though this perceptual thrill be at first overpowered by the effort and excitement of action, yet it eventually fights its way to the top. Participation in music may become perfunctory or dull for the great majority, as when hymns are sung in church; a mere suggestion of action will doubtless continue to colour the impression received, for a tendency to act is involved in perception; but this suggestion will be only an over-tone or echo behind an auditory feeling. Some performers will be singled out from the crowd; those whom the public likes to hear will be asked to continue alone; and soon a certain suasion will be exerted over them by the approval or censure of others, so that consciously or unconsciously they will train themselves to please.

[Sidenote: Physiology of music.]

The musical quality of sounds has a simple physical measure for its basis; and the rate of vibration is complicated by its sweep or loudness, and by concomitant sounds. What a rich note is to a pure and thin one, that a chord is to a note; nor is melody wholly different in principle, for it is a chord rendered piece-meal. Time intervenes, and the harmony is deployed; so that in melody rhythm is added, with its immense appeal, to the cumulative effect already secured by rendering many notes together. The heightened effect which a note gets by figuring in a phrase, or a phrase in a longer passage, comes of course from the tensions established and surviving in the sensorium—a case, differently shaded, of chords and overtones. The difference is only that the more emphatic parts of the melody survive clearly to the end, while the detail, which if perceived might now clash, is largely lost, and out of the preceding parts perhaps nothing but a certain swing and potency is present at the close. The mind has been raked and set vibrating in an unusual fashion, so that the _finale_ comes like a fulfilment after much premonition and desire, whereas the same event, unprepared for, might hardly have been observed. The whole technique of music is but an immense elaboration of this principle. It deploys a sensuous harmony by a sort of dialectic, suspending and resolving it, so that the parts become distinct and their relation vital.

[Sidenote: Limits of musical sensibility.]

Such elaboration often exceeds the synthetic power of all but the best trained minds. Both in scope and in articulation musical faculty varies prodigiously. There is no fixed limit to the power of sustaining a given conscious process while new features appear in the same field; nor is there any fixed limit to the power of recovering, under changed circumstances, a process that was formerly suspended. A whole symphony might be felt at once, if the musician’s power of sustained or cumulative hearing could stretch so far. As we all survey two notes and their interval in one sensation (actual experience being always transitive and pregnant, and its terms ideal), so a trained mind might survey a whole composition. This is not to say that time would be transcended in such an experience; the apperception would still have duration and the object would still have successive features, for evidently music not arranged in time would not be music, while all sensations with a recognisable character occupy more than an instant in passing. But the passing sensation, throughout its lapse, presents some experience; and this experience, taken at any point, may present a temporal sequence with any number of members, according to the synthetic and analytic power exerted by the given mind. What is tedious and formless to the inattentive may seem a perfect whole to one who, as they say, takes it all in; and similarly what is a frightful deafening discord to a sense incapable of discrimination, for one who can hear the parts may break into a celestial chorus. A musical education is necessary for musical judgment. What most people relish is hardly music; it is rather a drowsy revery relieved by nervous thrills.

[Sidenote: The value of music is relative to them.]

The degree to which music should be elaborated depends on the capacity possessed by those it addresses. There are limits to every man’s synthetic powers, and to stretch those powers to their limit is exhausting. Excitement then becomes a debauch; it leaves the soul less capable of habitual harmony. Especially is such extreme tension disastrous when, as in music, nothing remains to be the fruit of that mighty victory; the most pregnant revelation sinks to an illusion and is discredited when it cannot maintain its inspiration in the world’s presence. Everything has its own value and sets up its price; but others must judge if that price is fair, and sociability is the condition of all rational excellence. There is therefore a limit to right complexity in music, a limit set not by the nature of music itself, but by its place in human economy. This limit, though clear in principle, is altogether variable in practice; duly cultivated people will naturally place it higher than the unmusical would. In other words, popular music needs to be simple, although elaborate music may be beautiful to the few. When elaborate music is the fashion among people to whom all music is a voluptuous mystery, we may be sure that what they love is voluptuousness or fashion, and not music itself.

[Sidenote: Wonders of musical structure.]

Beneath its hypnotic power music, for the musician, has an intellectual essence. Out of simple chords and melodies, which at first catch only the ear, he weaves elaborate compositions that by their form appeal also to the mind. This side of music resembles a richer versification; it may be compared also to mathematics or to arabesques. A moving arabesque that has a vital dimension, an audible mathematics, adding sense to form, and a versification that, since it has no subject-matter, cannot do violence to it by its complex artifices—these are types of pure living, altogether joyful and delightful things. They combine life with order, precision with spontaneity; the flux in them has become rhythmical and its freedom has passed into a rational choice, since it has come in sight of the eternal form it would embody. The musician, like an architect or goldsmith working in sound, but freer than they from material trammels, can expand for ever his yielding labyrinth; every step opens up new vistas, every decision—how unlike those made in real life!—multiplies opportunities, and widens the horizon before him, without preventing him from going back at will to begin afresh at any point, to trace the other possible paths leading thence through various magic landscapes. Pure music is pure art. Its extreme abstraction is balanced by its entire spontaneity, and, while it has no external significance, it bears no internal curse. It is something to which a few spirits may well surrender themselves, sure that in a liberal commonwealth they will be thanked for their ideal labour, the fruits of which many may enjoy. Such excursions into ultra-mundane regions, where order is free, refine the mind and make it familiar with perfection. By analogy an ideal form comes to be conceived and desiderated in other regions, where it is not produced so readily, and the music heard, as the Pythagoreans hoped, makes the soul also musical.

[Sidenote: Its inherent emotions.]

It must be confessed, however, that a world of sounds and rhythms, all about nothing, is a by-world and a mere distraction for a political animal. Its substance is air, though the spell of it may have moral affinities. Nevertheless this ethereal art may be enticed to earth and married with what is mortal. Music interests humanity most when it is wedded to human events. The alliance comes about through the emotions which music and life arouse in common. For sound, in sweeping through the body and making felt there its kinetic and potential stress, provokes no less interest than does any other physical event or premonition. Music can produce emotion as directly as can fighting or love. If in the latter instances the body’s whole life may be in jeopardy, this fact is no explanation of our concern; for many a danger is not felt and there is no magic in the body’s future condition, that it should now affect the soul. What touches the soul is the body’s condition at the moment; and this is altered no less truly by a musical impression than by some protective or reproductive act. If emotions accompany the latter, they might as well accompany the former; and in fact they do. Nor is music the only idle cerebral commotion that enlists attention and presents issues no less momentous for being quite imaginary; dreams do the same, and seldom can the real crises of life so absorb the soul, or prompt it to such extreme efforts, as can delirium in sickness, or delusion in what passes for health.

[Sidenote: In growing specific they remain unearthly.]

There is perhaps no emotion incident to human life that music cannot render in its abstract medium by suggesting the pang of it; though of course music cannot describe the complex situation which lends earthly passions their specific colour. It is by fusion with many suggested emotions that sentiment grows definite; this fusion can hardly come about without ideas intervening, and certainly it could never be sustained or expressed without them. Occasions define feelings; we can convey a delicate emotion only by delicately describing the situation which brings it on. Music, with its irrelevant medium, can never do this for common life, and the passions, as music renders them, are always general. But music has its own substitute for conceptual distinctness. It makes feeling specific, nay, more delicate and precise than association with things could make it, by uniting it with musical form. We may say that besides suggesting abstractly all ordinary passions, music creates a new realm of form far more subtly impassioned than is vulgar experience. Human life is confined to a dramatic repertory which has already become somewhat classical and worn, but music has no end of new situations, shaded in infinite ways; it moves in all sorts of bodies to all sorts of adventures. In life the ordinary routine of destiny beats so emphatic a measure that it does not allow free play to feeling; we cannot linger on anything long enough to exhaust its meaning, nor can we wander far from the beaten path to catch new impressions. But in music there are no mortal obligations, no imperious needs calling us back to reality. Here nothing beautiful is extravagant, nothing delightful unworthy. Musical refinement finds no limit but its own instinct, so that a thousand shades of what, in our blundering words, we must call sadness or mirth, find in music their distinct expression. Each phrase, each composition, articulates perfectly what no human situation could embody. These fine emotions are really new; they are altogether musical and unexampled in practical life; they are native to the passing cadence, absolute postures into which it throws the soul.

[Sidenote: They merge with common emotions, and express such as find no object in nature.]

There is enough likeness, however, between musical and mundane feeling for the first to be used in entertaining the second. Hence the singular privilege of this art: to give form to what is naturally inarticulate and express those depths of human nature which can speak no language current in the world. Emotion is primarily about nothing, and much of it remains about nothing to the end. What rescues a part of our passions from this pathological plight, and gives them some other function than merely to be, is the ideal relevance, the practical and mutually representative character, which they sometimes acquire. All experience is pathological if we consider its ground; but a part of it is also rational if we consider its import. The words I am now writing have a meaning not because at this moment they are fused together in my animal soul as a dream might fuse them, however incongruous the situation they depict might be in waking life; they are significant only if this moment’s product can meet and conspire with some other thought speaking of what elsewhere exists, and uttering an intuition that from time to time may be actually recovered. The art of distributing interest among the occasions and vistas of life so as to lend them a constant worth, and at the same time to give feeling an ideal object, is at bottom the sole business of education; but the undertaking is long, and much feeling remains unemployed and unaccounted for. This objectless emotion chokes the heart with its dull importunity; now it impedes right action, now it feeds and fattens illusion. Much of it radiates from primary functions which, though their operation is half known, have only base or pitiful associations in human life; so that they trouble us with deep and subtle cravings, the unclaimed _Hinterland_ of life. When music, either by verbal indications or by sensuous affinities, or by both at once, succeeds in tapping this fund of suppressed feeling, it accordingly supplies a great need. It makes the dumb speak, and plucks from the animal heart potentialities of expression which might render it, perhaps, even more than human.

[Sidenote: Music lends elementary feelings an intellectual communicable form.]

By its emotional range music is appropriate to all intense occasions: we dance, pray, and mourn to music, and the more inadequate words or external acts are to the situation, the more grateful music is. As the only bond between music and life is emotion, music is out of place only where emotion itself is absent. If it breaks in upon us in the midst of study or business it becomes an interruption or alternative to our activity, rather than an expression of it; we must either remain inattentive or pass altogether into the realm of sound (which may be unemotional enough) and become musicians for the nonce. Music brings its sympathetic ministry only to emotional moments; there it merges with common existence, and is a welcome substitute for descriptive ideas, since it co-operates with us and helps to deliver us from dumb subjection to influences which we should not know how to meet otherwise. There is often in what moves us a certain ruthless persistence, together with a certain poverty of form; the power felt is out of proportion to the interest awakened, and attention is kept, as in pain, at once strained and idle. At such a moment music is a blessed resource. Without attempting to remove a mood that is perhaps inevitable, it gives it a congruous filling. Thus the mood is justified by an illustration or expression which seems to offer some objective and ideal ground for its existence; and the mood is at the same time relieved by absorption in that impersonal object. So entertained, the feeling settles. The passion to which at first we succumbed is now tamed and appropriated. We have digested the foreign substance in giving it a rational form: its energies are merged in that strength by which we freely operate.

In this way the most abstract of arts serves the dumbest emotions. Matter which cannot enter the moulds of ordinary perception, capacities which a ruling instinct usually keeps under, flow suddenly into this new channel. Music is like those branches which some trees put forth close to the ground, far below the point where the other boughs separate; almost a tree by itself, it has nothing but the root in common with its parent. Somewhat in this fashion music diverts into an abstract sphere a part of those forces which abound beneath the point at which human understanding grows articulate. It nourishes on saps which other branches of ideation are too narrow or rigid to take up. Those elementary substances the musician can spiritualise by his special methods, taking away their reproach and redeeming them from blind intensity.

[Sidenote: All essences are in themselves good, even the passions.]

There is consequently in music a sort of Christian piety, in that it comes not to call the just but sinners to repentance, and understands the spiritual possibilities in outcasts from the respectable world. If we look at things absolutely enough, and from their own point of view, there can be no doubt that each has its own ideal and does not question its own justification. Lust and frenzy, revery or despair, fatal as they may be to a creature that has general ulterior interests, are not perverse in themselves: each searches for its own affinities, and has a kind of inertia which tends to maintain it in being, and to attach or draw in whatever is propitious to it. Feelings are as blameless as so many forms of vegetation; they can be poisonous only to a different life. They are all primordial motions, eddies which the universal flux makes for no reason, since its habit of falling into such attitudes is the ground-work and exemplar for nature and logic alike. That such strains should exist is an ultimate datum; justification cannot be required of them, but must be offered to each of them in turn by all that enters its particular orbit. There is no will but might find a world to disport itself in and to call good, and thereupon boast to have created that in which it found itself expressed. But such satisfaction has been denied to the majority; the equilibrium of things has at least postponed their day. Yet they are not altogether extinguished, since the equilibrium of things is mechanical and results from no preconcerted harmony such as would have abolished everything contrary to its own perfection. Many ill-suppressed possibilities endure in matter, and peep into being through the crevices, as it were, of the dominant world. Weeds they are called by the tyrant, but in themselves they are aware of being potential gods. Why should not every impulse expand in a congenial paradise? Why should each, made evil now only by an adventitious appellation or a contrary fate, not vindicate its own ideal? If there is a piety towards things deformed, because it is not they that are perverse, but the world that by its laws and arbitrary standards decides to treat them as if they were, how much more should there be a piety towards things altogether lovely, when it is only space and matter that are wanting for their perfect realisation?

[Sidenote: Each impulse calls for a possible congenial world.]

Philosophers talk of self-contradiction, but there is evidently no such thing, if we take for the self what is really vital, each propulsive, definite strain of being, each nucleus for estimation and for pleasure and pain. Bach impulse may be contradicted, but not by itself; it may find itself opposed, in a theatre which it has entered it knows not how, by violent personages that it has never wished to encounter. The environment it calls for is congenial with it: and by that environment it could never be thwarted or condemned. The lumbering course of events may indeed involve it in rum, and a mind with permanent interests to defend may at once rule out everything inconsistent with possible harmonies; but such rational judgments come from outside and represent a compromise struck with material forces. Moral judgments and conflicts are possible only in the mind that represents many interests synthetically: in nature, where primary impulses collide, all conflict is physical and all will innocent. Imagine some ingredient of humanity loosed from its oppressive environment in human economy: it would at once vegetate and flower into some ideal form, such as we see exuberantly displayed in nature. If we can only suspend for a moment the congested traffic in the brain, these initial movements will begin to traverse it playfully and show their paces, and we shall live in one of those plausible worlds which the actual world has made impossible.

[Sidenote: Literature incapable of expressing pure feelings.]

Man possesses, for example, a native capacity for joy. There are moments, in friendship or in solitude, when joy is realised; but the occasions are often trivial and could never justify in reflection the feelings that then happen to bubble up. Nor can pure joy be long sustained: cross-currents of lassitude or anxiety, distracting incidents, irrelevant associations, trouble its course and make it languish, turning it before long into dulness or melancholy. Language cannot express a joy that shall be full and pure; for to keep the purity nothing would have to be named which carried the least suggestion of sadness with it, and, in the world that human language refers to, such a condition would exclude every situation possible. “O joy, O joy,” would be the whole ditty: hence some dialecticians, whose experience is largely verbal, think whatever is pure necessarily thin.

[Sidenote: Music may do so.]

That feeling should be so quickly polluted is, however, a superficial and earthly accident. Spirit is clogged by what it flows through, but at its springs it is both limpid and abundant. There is matter enough in joy for many a universe, though the actual world has not a single form quite fit to embody it, and its too rapid syllables are excluded from the current hexameter. Music, on the contrary, has a more flexible measure; its prosody admits every word. Its rhythms can explicate every emotion, through all degrees of complexity and volume, without once disavowing it. Thus unused matter, which is not less fertile than that which nature has absorbed, comes to fill out an infinity of ideal forms. The joy condemned by practical exigencies to scintillate for a moment uncommunicated, and then, as it were, to be buried alive, may now find an abstract art to embody it and bring it before the public, formed into a rich and constant object called a musical composition. So art succeeds in vindicating the forgotten regions of spirit: a new spontaneous creation shows how little authority or finality the given creation has.

[Sidenote: Instability the soul of matter.]

What is true of joy is no less true of sorrow, which, though it arises from failure in some natural ideal, carries with it a sentimental ideal of its own. Even confusion can find in music an expression and a catharsis. That death or change should grieve does not follow from the material nature of these phenomena. To change or to disappear might be as normal a tendency as to move; and it actually happens, when nothing ideal has been attained, that _not to be thus_ is the whole law of being. There is then a nameless satisfaction in passing on; which is the virtual ideal of pain and mere willing. Death and change acquire a tragic character when they invade a mind which is not ready for them in all its parts, so that those elements in it which are still vigorous, and would maintain somewhat longer their ideal identity, suffer violence at the hands of the others, already mastered by decay and willing to be self-destructive. Thus a man whose physiological complexion involves more poignant emotion than his ideas can absorb—one who is sentimental—will yearn for new objects that may explain, embody, and focus his dumb feelings; and these objects, if art can produce them, will relieve and glorify those feelings in the act of expressing them. Catharsis is nothing more.

[Sidenote: Peace the triumph of spirit.]

There would be no pleasure in expressing pain, if pain were not dominated through its expression. To know how just a cause we have for grieving is already a consolation, for it is already a shift from feeling to understanding. By such consideration of a passion, the intellectual powers turn it into subject-matter to operate upon. All utterance is a feat, all apprehension a discovery; and this intellectual victory, sounding in the midst of emotional struggles, hushes some part of their brute importunity. It is at once sublime and beneficent, like a god stilling a tempest. Melancholy can in this way be the food of art; and it is no paradox that such a material may be beautiful when a fit form is imposed upon it, since a fit form turns anything into an agreeable object; its beauty runs as deep as its fitness, and stops where its adaptation to human nature begins to fail. Whatever can interest may prompt to expression, as it may have satisfied curiosity; and the mind celebrates a little triumph whenever it can formulate a truth, however unwelcome to the flesh, or discover an actual force, however unfavourable to given interests. As meditation on death and on life make equally for wisdom, so the expression of sorrow and joy make equally for beauty. Meditation and expression are themselves congenial activities with an intrinsic value which is not lessened if what they deal with could have been abolished to advantage. If once it exists, we may understand and interpret it; and this reaction will serve a double purpose. At first, in its very act, it will suffuse and mollify the unwelcome experience by another, digesting it, which is welcome; and later, by the broader adjustment which it will bring into the mind, it will help us to elude or confront the evils thus laid clearly before us.

Catharsis has no such effect as a sophistical optimism wishes to attribute to it; it does not show us that evil is good, or that calamity and crime are things to be grateful for: so forced an apology for evil has nothing to do with tragedy or wisdom; it belongs to apologetics and an artificial theodicy. Catharsis is rather the consciousness of how evil evils are, and how besetting; and how possible goods lie between and involve serious renunciations. To understand, to accept, and to use the situation in which a mortal may find himself is the function of art and reason. Such mastery is desirable in itself and for its fruits; it does not make itself responsible for the chaos of goods and evils that it supervenes upon. Whatever writhes in matter, art strives to give form to; and however unfavourable the field may be for its activity, it does what it can there, since no other field exists in which it may labour.

[Sidenote: Refinement is true strength.]

Sad music pleases the melancholy because it is sad and other men because it is music. When a composer attempts to reproduce complex conflicts in his score he will please complex or disordered spirits for expressing their troubles, but other men only for the order and harmony he may have brought out of that chaos. The chaos in itself will offend, and it is no part of rational art to produce it. As well might a physician poison in order to give an antidote, or maim in order to amputate. The subject matter of art is life, life as it actually is; but the function of art is to make life better. The depth to which an artist may find current experience to be sunk in discord and confusion is not his special concern; his concern is, in some measure, to lift experience out. The more barbarous his age, the more drastic and violent must be his operation. He will have to shout in a storm. His strength must needs, in such a case, be very largely physical and his methods sensational. In a gentler age he may grow nobler, and blood and thunder will no longer seem impressive. Only the weak are obliged to be violent; the strong, having all means at command, need not resort to the worst. Refined art is not wanting in power if the public is refined also. And as refinement comes only by experience, by comparison, by subordinating means to ends and rejecting what hinders, it follows that a refined mind will really possess the greater volume, as well as the subtler discrimination. Its ecstasy without grimace, and its submission without tears, will hold heaven and earth better together—and hold them better apart—than could a mad imagination.