Prejudices, fourth series

1

The Nature of Art

The dominating purpose of man in the world is to conquer Nature, which is to say, to defeat the plain intent of God. God and man are the eternal antagonists. Man makes progress every time he wins a new victory; if he can hold his gains his progress is real. Poetry is one device for defeating God. Its aim is to escape some of the pains of reality by denying boldly that they exist—by saying, in some form or other, that “I am the captain of my soul” and “all’s well with the world.” This denial gives some comfort to human hearts, particularly to the more romantic sort; it is a poor substitute, perhaps, for the actual conquest of the harsh facts, but it is nevertheless a substitute. Religion operates in precisely the same way; its primary purpose is to read an intelligible and even laudable motive into the inscrutable assaults of God. Poetry, of course, is a cut higher than religion, logically speaking. It denies the facts, but it denies them more or less speciously and sometimes almost convincingly; it seldom, if ever, has to enounce the thumping and obvious absurdities that religion relies upon. But it is nevertheless a denial of reality, and hence very deficient as an agent of progress. Science is far more effective. It does not deny the imbecilities and horrors of Nature; it sets about actually modifying them, and even abolishing them. When science conquers it is usually a conquest that is permanent. We have got rid of wolves, ghosts and yellow fever finally and almost completely; they no longer bother civilized men. In the same way we have got rid of some of the horrors that religion raised—horrors worse than those it sought to lay. Science is not only effective against Nature; it is also effective against the dangerous remedies formerly employed against Nature.

Religion and the arts are thus only second-rate means of achieving man’s chief purpose in the world. They give him a lot of comfort, but they expose him to the dangers which always follow the denial of reality. The man who believes that God is personally interested in him and will save him from harm is in a far more perilous situation than the man who knows better; so, also, with the man who believes that what poetry says is true. The other arts, having less ideational content, are a good deal less menacing. The statements that architecture makes, for example, are not against the plain facts but in accord with the plain facts—for example, that St. Thomas’ Church is more beautiful than the Jersey marshes or its own rector. So with music, and, to some extent, with painting, though painting is hampered by its function of representing Nature—that is, of reproducing Nature without comment, or with very feeble and ineffective comment. Painting will become a genuinely valuable art when it finally abandons representation. The portrait of an ugly woman, even though the artist tries to ameliorate her ugliness a bit, remains almost as horrible as the ugly woman herself. That is to say, the artist simply multiplies and reinforces the horror already concocted by God.

The arts that avoid representation are like science in this: that they actually improve upon Nature, and so add permanently to man’s comfort and happiness in the world. The Parthenon is not a mere idle denial of the facts of life, like poetry; it is a positive improvement upon the facts of life; it makes a Greek hilltop appreciably more beautiful than it was as God made it, and so mitigates the horror of life to man. Music achieves the same thing, and even more effectively. The nine Beethoven symphonies do not deny any palpable fact; they merely create new facts that are more agreeable than those previously existing. There are no sounds in Nature comparable to the lovely sounds that Beethoven evokes. Here man shows himself definitely the superior of God. Poetry, of course, also achieves a measure of genuine and permanent beauty. But it can do so only in its character as a form of music. The blank verse of Shakespeare, as music, is as noble a creation as the symphonies of Beethoven. But all poetry, even the best, is corrupted by its logical content. It almost invariably says something, and that something is almost always untrue. When man speaks or believes an untruth he certainly makes no progress with his conquest of Nature. On the contrary, he plainly gives up the battle, at least for the moment. Instead of fighting resolutely and effectively, and so improving his state, he simply buries his head in the sand.

2

The One-Legged Art

To me, at all events, painting seems to be half an alien among the fine arts. Its credentials, of course, are sounder than those of acting, but they are surely not as sound as those of music, poetry, drama, sculpture and architecture. The trouble with painting is that it lacks movement, which is to say, the chief function of life. The best a painter can hope to accomplish is to fix the mood of an instant, the momentary aspect of something. If he suggests actual movement he must do it by palpable tricks, all of which belong to craftsmanship rather than to art. The work that he produces is comparable to a single chord in music, without preparation or resolution. It may be beautiful, but its beauty plainly does not belong to the highest order. The senses soon tire of such beauty. If a man stands before a given painting for more than five or ten minutes, it is usually a sign of affectation: he is trying to convince himself that he has more delicate perceptions than the general. Or he is a painter himself and thus engrossed by the technical aspects of it, as a plumber might be engrossed by the technical aspects of a bathroom. Or he is enchanted by the story that the picture tells, which is to say, by the literature that it illustrates. True enough, he may go back to a painting over and over again, just as a music-lover may strike and re-strike a chord that pleases him, but it can’t hold him for long at one session—it can’t move his feelings so powerfully that he forgets the real world he lives in.

Sculpture is in measurably better case. The spectator, viewing a fine statue, does not see something dead, embalmed and fixed in a frame; he sees something that moves as he moves. A fine statue, in other words, is not one statue, but hundreds, perhaps even thousands. The transformation from one to another is infinitely pleasing; one gets out of it the same satisfying stimulation that one gets out of the unrolling of a string quartette, or out of such a poem as “Atalanta in Calydon,” “Heart of Darkness” or “Faust.” So with architecture. It not only revolves; it also moves vertically, as the spectator approaches it. When one walks up a street past a beautiful building one certainly gets an effect beyond that of a mere chord; it is the effect of a whole procession of beautiful chords, like that at the beginning of the slow movement of the “New World” symphony or that in the well-known and much-battered Chopin prélude. If it were a painting it would soon grow tedious. No one, after a few days, would give it a glance.

This intrinsic hollowness of painting has its effects even upon those who most vigorously defend it as the queen of all the fine arts. One hears of such persons “haunting the galleries,” but one always discovers, on inquiry, that it is the show-rooms that they actually haunt. In other words, they get their chief pleasure by looking at an endless succession of new paintings: the multitude of chords produces, in the end, a sort of confused satisfaction. One never hears of them going to a public gallery regularly, to look at this or that masterpiece. Even the Louvre seldom attracts them more than a dozen or so times in a life-time. The other arts make a far more powerful and permanent appeal. I have read “Huckleberry Finn” at least twenty times and “Typhoon” probably ten times, and yet both pleased me as much (nay, more) the last time as they did the first time. I have heard each of the first eight symphonies of Beethoven more than fifty times, and most of Mozart’s, Haydn’s, Schubert’s and Schumann’s quite as often. Yet if Beethoven’s C Minor were announced for performance tonight, I’d surely go to hear it. More, I’d enjoy every instant of it. Even second-rate music has this lasting quality. Some time ago I heard Johann Strauss’ waltz, “Geschichten aus dem Wiener Wald,” for the first time in a long while. I knew it well in my goatish days; every note of it was still familiar. Nevertheless, it gave me exquisite delight. Imagine a man getting exquisite delight out of a painting of corresponding calibre—a painting already so familiar to him that he could reproduce it from memory!

Painters, like barbers and cigarmakers, are able to talk while they are at work, and so they commonly gabble about their art a great deal more than other artists, and the world, in consequence, has come to assume that it is very complex, and full of subtleties. This is not true. Most of its so-called subtleties are manufactured by painters who cannot paint. The genuinely first-rate painters of the world have little to say about the technique of their art, and seem to be unaware that it is difficult. Go back to Leonardo’s notes and sketches: you will find him a great deal more interested in anatomy than in painting. In fact, painting was a sort of afterthought with him; he was primarily an engineer, and the engineering that fascinated him most was that of the human body. Come down, then, to Cézanne. He painted in the way that seemed most natural to him, and was greatly astonished when a group of bad painters, seeking to imitate him, began crediting him with a long string of more or less mystical theories, by the Boul’ Mich’ out of the article on optics in the Encyclopædia Britannica.

The earliest Paleolithic men were already accomplished painters and sculptors. H. G. Wells, in his “Outline of History,” says that “they drew astonishingly well.” “Paint,” he goes on, “was a big fact in their lives. They were inveterate painters.” These savages were so low that they had not even invented bows and arrows, usury, the gallows or the notion of baptism by total immersion, and yet they were already accomplished draftsmen. Some of their drawings on the walls of their caves, indeed, remain a great deal more competent that the average magazine illustration of today. They also carved in stone and modelled in clay, and no doubt they were accomplished poets, as are the lowest Zuñi Indians of our own time. Moreover, they soon began to move out of their caves into artificial houses, and the principles of architectural design that they devised at the very dawn of history have been unchanged ever since, and are poll-parroted docilely every time a sky-scraper thrusts its snout among the cherubim. True enough, they could not draw as accurately as a photographic lens, but they could certainly draw as accurately as, say, Matisse or Gauguin. It remained for modern physicists, i. e., men disdainful of drawing, to improve it. All the progress that has been made in the art during the past fifty or sixty years has been based upon quiet filches from the camera, just as all the progress that has been made in painting has been based upon filches from the spectroscope. When one finds a painter who professes to disdain these scientific aids, one always beholds a painter who is actually unable to draw or paint, and who seeks to conceal his incompetence by clothing it in hocus-pocus. This is the origin of the new art that regales us with legs eight feet long, complexions of olive green, and human heads related to the soap-box rather than to the Edam cheese. This is the origin of all the gabble one hears in ratty and unheated studios about cubism, vortism, futurism and other such childish follies.

I regard any human being who, with proper instruction, cannot learn to draw reasonably well as, to all intents and purposes, a moron. He is in a stage of culture actually anterior to that of the Crô-Magnons. As for a human being incapable of writing passable verse, he simply does not exist. It is done, as everyone knows, by children—and sometimes so well that their poems are printed in books and quite solemnly reviewed. But good music is never written by children—and I am not forgetting Mozart, Schubert and Mendelssohn. Music belongs to the very latest stage of culture; to compose it in the grand manner requires long and painful training, and the highest sort of natural skill. It is complex, delicate, difficult. A miraculous youth may show talent for it, but he never reaches anything properly describable as mastery of it until he is thoroughly mature. The music that all of us think of when we think of the best was written by men a bit bent by experience; it is quite beyond the comprehension of the general. And so with prose. Prose has no stage scenery to hide behind, as poetry has. It cannot use masks and wigs. It is not naïve, but infinitely sophisticated. It is not spontaneous, but must be fabricated by thought and painstaking. Prose is the ultimate flower of the art of words. Next to music, it is the finest of all the fine arts.

To return to music, it must be plain that it is enormously handicapped as an art by the mere fact that its technique is so frightfully difficult. I do not refer, of course, to the technique of the musical executant, but to that of the composer. Any literate man can master the technique of poetry in ten days, and that of the drama—despite all the solemn hocus-pocus of the professors who presume to teach it—in three weeks, but not even the greatest genius could do sound work in the sonata form without years of preparation. To write a good string quartette is not merely an act of creation, like writing a love song; it is also an act of applied science, like cutting out a set of tonsils. I know of no other art that demands so elaborate a professional training. Perhaps the one which comes nearest to it is architecture—that is, modern architecture. As the Greeks practised it, it was relatively simple, for they used simple materials and avoided all delicate problems of stress and strain; and they were thus able to keep their whole attention upon pure design. But the modern architect, with his complex mathematical and mechanical problems, must be an engineer before he is an artist, and the sort of engineering that he must master bristles with technical snares and conundrums. The serious musician is in even worse case. Before he may write at all he must take in and coördinate a body of technical knowledge that is almost as great as the outfit of an astronomer. I say that all this constitutes a handicap on the art of music. What I mean is that it scares off many men who have sound musical ideas and would make good composers, but who have no natural talent or taste for the technical groundwork. For one Schubert who overcomes the handicap by sheer genius there must be dozens who are repelled and discouraged. There is another, and perhaps even worse disadvantage. The potential Schuberts flee in alarm, but the Professor Sawdusts march in bravely. That is to say, music is hard for musicians, but easy for pedants, grinds and examination-passers. Its constant invasion by a hollow formalism is the result. It offers an inviting playground to the bombastic jackass whose delight it is to astonish the bourgeoisie with insane feats of virtuosity.

3

Symbiosis and the Artist

In contemplating the stupendous achievements of such a man as Wagner—achievements so colossal that only a small minority of men, specially trained, can even comprehend and appreciate them—one often finds one’s self wondering how much further he would have gone had he not been harassed by his two wives. His first wife, Minna Planer, was frankly and implacably opposed to his life-work, and made deliberate efforts to dissuade him from it. She regarded “Lohengrin” as nonsensical and “Tannhäuser” as downright indecent. It was her constant hope, until Wagner finally kicked her out, that he would give over such stuff, and consecrate himself to the composition of respectable operas in the manner of Rossini, her favorite composer. The only composition of his that genuinely pleased her was a set of variations for the cornet à piston that he wrote in Paris. She was a singer, and had the brains of one. It must be plain that the presence of such a woman—and Wagner lived with her for twenty years—must have put a fearful burden upon the man’s creative genius. No man can be absolutely indifferent to the prejudices and opinions of his wife. She has too many opportunities to shove them down his throat. If she can’t make him listen to them by howling and bawling, she can make him listen by snuffling. To say that he can carry on his work without paying any heed to her is equal to saying that he can carry on his work without paying any heed to his toothache, his conscience, or the boiler-factory next door. In spite of Minna, Wagner composed a number of very fine music dramas. But if he had poisoned her at the beginning of his career it is very likely that he would have composed more of them, and perhaps even better ones.

His second wife, the celebrated Cosima Liszt-von Bülow, had far more intelligence than Minna, and so we may assume that her presence in his music factory was less of a handicap upon the composer. Nevertheless, the chances are that she, too, did him far more harm than good. To begin with, she was extremely plain in face—and nothing is more damaging to the creative faculty than the constant presence of ugliness. Cosima, in fact, looked not unlike a modern woman politician; even Nietzsche, a very romantic young fellow, had to go crazy before he could fall in love with her. In the second place, there is good reason to believe that Cosima, until after Wagner’s death, secretly believed that her father, Papa Liszt, was a far better musician. Men’s wives almost invariably make some such mistake; to find one who can separate the man of genius from the mere husband, and then estimate the former accurately and fairly, is surely very rare. A woman usually respects her father, but her view of her husband is mingled with contempt, for she is of course privy to the transparent devices by which she snared him. It is difficult for her, being so acutely aware of the shallowness of the man, to give due weight to the dignity of the artist. Moreover, Cosima had shoddy tastes, and they played destructively upon poor Wagner. There are parts of “Parsifal” that suggest her very strongly—more strongly, in fact, than they suggest the author of “Die Götterdammerung.” I do not here decry Wagner; on the contrary, I praise him, and perhaps excessively. It is staggering to think of the work he did, with Minna and Cosima shrilling into his ears. What interests me is the question as to how much further he might have gone had he escaped the passionate affection of the two of them and of their various volunteer assistants. The thought fascinates, and almost alarms. There is a limit beyond which sheer beauty becomes unseemly. In “Tristan und Isolde,” in the Ring, and even in parts of “Parsifal,” Wagner pushes his music very near that limit. A bit beyond lies the fourth dimension of tone—and madness. Both Beethoven and Brahms, I believe, more than once edged over the line. Two bachelors. Had Beethoven married in 1802, as he seems to have been tempted to do by some scheming wench, it is doubtful that the world would ever have heard the Eroica. In the Eroica there is everything that startles and dismays a loving wife: brilliant novelty, vast complexity thunderous turmoil, great bursts of undiluted genius. Even Beethoven never wrote anything more astounding than its first movement; the first movement of the C Minor is relatively elemental beside it. Nor is there anything so revolutionary in the Ninth.

The Eroica, indeed, was written precisely at the moment when Beethoven became fully conscious of his extraordinary powers—more accurately, of his singular and unchallengeable superiority. It is the work, not only of a man who is absolute master of his materials, but also of a man who disdains his materials, and his customers with them. In the first movement he simply spits into the face of the cosmos. Scarcely ten measures have been played before one suddenly realizes that one is in the presence of something entirely new in music—not merely new in degree, but new in kind. It differs as much from anything written before it, even by Beethoven, as a picture by Cézanne differs from a picture by an English Academician. This first movement has never been sufficiently studied and appraised: it is unutterably stupendous. In the funeral march, I believe, Beethoven descends to some rather cheap tricks, and in the scherzo he is often obvious. But in the first movement, and to a slightly less degree in the last, he takes leave of earth and disports himself among the gods. It is the composition of a colossus. And a bachelor. No normal woman could have watched its genesis without some effort to make it more seemly, more decorous and connubial, more respectable. A faithful wife, present at its first performance, would have blushed, shivered and sworn. Women hate revolutions and revolutionists. They like men who are docile, and well-regarded at the bank, and never late at meals.