by Walter Pater
But Goethe’s culture did not remain “behind the veil”; it ever emerged in the practical functions of art, in actual production. For him the problem came to be: — Can the blitheness and universality of the antique ideal be communicated to artistic productions, which shall contain the fulness of the experience of the modern world? We have seen that the development of the various forms of art has corresponded to the development of the thoughts of man concerning himself, to the growing revelation of the mind to itself. Sculpture corresponds to the unperplexed, emphatic outlines of Hellenic humanism; painting to the mystic depth and intricacy of the middle age; music and poetry have their fortune in the modern world. Let us understand by poetry all literary production which attains the power of giving pleasure by its form, as distinct from its matter. Only in this varied literary form can art command that width, variety, delicacy of resources, which will enable it to deal with the conditions of modern life. What modern art has to do in the service of culture is so to rearrange the details of modern life, so to reflect it, that it may satisfy the spirit. And what does the spirit need in the face of modern life? The sense of freedom. That naive, rough sense of freedom, which supposes man’s will to be limited, if at all, only by a will stronger than his, he can never have again. The attempt to represent it in art would have so little verisimilitude that it would be flat and uninteresting. The chief factor in the thoughts of the modern mind concerning itself is the intricacy, the universality of natural law, even in the moral order. For us, necessity is not, as of old, a sort of mythological personage without us, with whom we can do warfare: it is a magic web woven through and through us, like that magnetic system of which modern science speaks, penetrating us with a network, subtler than our subtlest nerves, yet bearing in it the central forces of the world. Can art represent men and women in these bewildering toils so as to give the spirit at least an equivalent for the sense of freedom? Certainly, in Goethe’s romances, and even more in the romances of Victor Hugo, there are high examples of modern art dealing thus with modern life, regarding that life as the modern mind must regard it, yet reflecting upon blitheness and repose. Natural laws we shall never modify, embarrass us as they may; but there is still something in the nobler or less noble attitude with which we watch their fatal combinations. In those romances of Goethe and Victor Hugo, in some excellent work done after them, this entanglement, this network of law, becomes the tragic situation, in which certain groups of noble men and women work out for themselves a supreme Denouement. Who, if he saw through all, would fret against the chain of circumstance which endows one at the end with those great experiences?
1867.
CONCLUSION*
*This brief “Conclusion” was omitted in the second edition of this book, as I conceived it might possibly mislead some of those young men into whose hands it might fall. On the whole, I have thought it best to reprint it here, with some slight changes which bring it closer to my original meaning. I have dealt more fully in Marius the Epicurean with the thoughts suggested by it.
Legei pou Herakleitos hoti panta khorei kai ouden menei.
To regard all things and principles of things as inconstant modes or fashions has more and more become the tendency of modern thought. Let us begin with that which is without — our physical life. Fix upon it in one of its more exquisite intervals, the moment, for instance, of delicious recoil from the flood of water in summer heat. What is the whole physical life in that moment but a combination of natural elements to which science gives their names? But these elements, phosphorus and lime and delicate fibres, are present not in the human body alone: we detect them in places most remote from it. Our physical life is a perpetual motion of them — the passage of the blood, the wasting and repairing of the lenses of the eye, the modification of the tissues of the brain by every ray of light and sound — processes which science reduces to simpler and more elementary forces. Like the elements of which we are composed, the action of these forces extends beyond us; it rusts iron and ripens corn. Far out on every side of us those elements are broadcast, driven by many forces; and birth and gesture and death and the springing of violets from the grave are but a few out of ten thousand resultant combinations. That clear, perpetual outline of face and limb is but an image of ours, under which we group them — a design in a web, the actual threads of which pass out beyond it. This at least of flamelike our life has, that it is but the concurrence, renewed from moment to moment, of forces parting sooner or later on their ways.
Or if we begin with the inward world of thought and feeling, the whirlpool is still more rapid, the flame more eager and devouring. There it is no longer the gradual darkening of the eye and fading of colour from the wall, — the movement of the shore-side, where the water flows down indeed, though in apparent rest, — but the race of the mid-stream, a drift of momentary acts of sight and passion and thought. At first sight experience seems to bury us under a flood of external objects, pressing upon us with a sharp and importunate reality, calling us out of ourselves in a thousand forms of action. But when reflexion begins to act upon those objects they are dissipated under its influence; the cohesive force seems suspended like a trick of magic; each object is loosed into a group of impressions — colour, odour, texture — in the mind of the observer. And if we continue to dwell in thought on this world, not of objects in the solidity with which language invests them, but of impressions unstable, flickering, inconsistent, which burn and are extinguished with our consciousness of them, it contracts still further; the whole scope of observation is dwarfed to the narrow chamber of the individual mind. Experience, already reduced to a swarm of impressions, is ringed round for each one of us by that thick wall of personality through which no real voice has ever pierced on its way to us, or from us to that which we can only conjecture to be without. Every one of those impressions is the impression of the individual in his isolation, each mind keeping as a solitary prisoner its own dream of a world. Analysis goes a step farther still, and assures us that those impressions of the individual mind to which, for each one of us, experience dwindles down, are in perpetual flight; that each of them is limited by time, and that as time is infinitely divisible, each of them is infinitely divisible also; all that is actual in it being a single moment, gone while we try to apprehend it, of which it may ever be more truly said that it has ceased to be than that it is. To such a tremulous wisp constantly re-forming itself on the stream, to a single sharp impression, with a sense in it, a relic more or less fleeting, of such moments gone by, what is real in our life fines itself down. It is with this movement, with the passage and dissolution of impressions, images, sensations, that analysis leaves off — that continual vanishing away, that strange, perpetual weaving and unweaving of ourselves.
Philosophiren, says Novalis, ist dephlegmatisiren vivificiren. The service of philosophy, of speculative culture, towards the human spirit is to rouse, to startle it into sharp and eager observation. Every moment some form grows perfect in hand or face; some tone on the hills or the sea is choicer than the rest; some mood of passion or insight or intellectual excitement is irresistibly real and attractive for us, — for that moment only. Not the fruit of experience, but experience itself, is the end. A counted number of pulses only is given to us of a variegated, dramatic life. How may we see in them all that is to be seen in them by the finest senses? How shall we pass most swiftly from point to point, and be present always at the focus where the greatest number of vital forces unite in their purest energy?
To burn always with this hard, gemlike flame, to maintain this ecstasy, is success in life. In a sense it might even be said that our failure is to form habits: for, after all, habit is relative to a stereotyped world, and meantime it is only the roughness of the eye that makes any two persons, things, situations, seem alike. While all melts under our feet, we may well catch at any exquisite passion, or any contribution to knowledge that seems by a lifted horizon to set the spirit free for a moment, or any stirring of the senses, strange dyes,
strange colours, and curious odours, or work of the artist’s hands, or the face of one’s friend. Not to discriminate every moment some passionate attitude in those about us, and in the brilliancy of their gifts some tragic dividing of forces on their ways, is, on this short day of frost and sun, to sleep before evening. With this sense of the splendour of our experience and of its awful brevity, gathering all we are into one desperate effort to see and touch, we shall hardly have time to make theories about the things we see and touch. What we have to do is to be for ever curiously testing new opinions and courting new impressions, never acquiescing in a facile orthodoxy of Comte, or of Hegel, or of our own. Philosophical theories or ideas, as points of view, instruments of criticism, may help us to gather up what might otherwise pass unregarded by us. “Philosophy is the microscope of thought.” The theory or idea or system which requires of us the sacrifice of any part of this experience, in consideration of some interest into which we cannot enter, or some abstract theory we have not identified with ourselves, or what is only conventional, has no real claim upon us.
One of the most beautiful passages in the writings of Rousseau is that in the sixth book of the Confessions, where he describes the awakening in him of the literary sense. An undefinable taint of death had always clung about him, and now in early manhood he believed himself smitten by mortal disease. He asked himself how he might make as much as possible of the interval that remained; and he was not biassed by anything in his previous life when he decided that it must be by intellectual excitement, which he found just then in the clear, fresh writings of Voltaire. Well! we are all condamnes, as Victor Hugo says: we are all under sentence of death but with a sort of indefinite reprieve — les hommes sont tous condamnes a mort avec des sursis indefinis: we have an interval, and then our place knows us no more. Some spend this interval in listlessness, some in high passions, the wisest, at least among “the children of this world,” in art and song. For our one chance lies in expanding that interval, in getting as many pulsations as possible into the given time. Great passions may give us this quickened sense of life, ecstasy and sorrow of love, the various forms of enthusiastic activity, disinterested or otherwise, which come naturally to many of us. Only be sure it is passion — that it does yield you this fruit of a quickened, multiplied consciousness. Of this wisdom, the poetic passion, the desire of beauty, the love of art for art’s sake, has most; for art comes to you professing frankly to give nothing but the highest quality to your moments as they pass, and simply for those moments’ sake.
IMAGINARY PORTRAITS
Following the controversy of Studies in the History of the Renaissance, Pater found himself at the centre of a small but gifted circle in Oxford – he had tutored Gerard Manley Hopkins in 1866 and the two remained friends till September 1879 when Hopkins left Oxford. Pater was gaining respect in the London literary world and beyond, numbering some of the Pre-Raphaelites among his friends. Conscious of his growing influence and aware that the ‘Conclusion’ to his Renaissance could be misconstrued as amoral, he withdrew the essay from the second edition in 1877, although he was to reinstate it with minor modifications in the third edition of 1888. He was now determined to set about clarifying and exemplifying his ideas through fiction.
To this end he published in Macmillan’s Magazine an evocative semi-autobiographical sketch entitled Imaginary Portraits. The Child in the House, about some of the formative experiences of his childhood, noted for its characteristic charm. This was to be the first of a dozen or so ‘Imaginary Portraits’, a genre and term Pater claimed to have invented and in which was to specialise. The pieces are not so much stories, as plotting is limited and dialogue absent, but rather psychological studies of fictional characters in historical settings, often personifications of new concepts at turning-points in the history of ideas or emotion. Some portraits look forward, dealing with innovation in the visual arts and philosophy, while others look back, dramatising neo-pagan themes. Many are veiled self-portraits exploring dark personal preoccupations.
Gerard Manley Hopkins (1844-1889) was an English poet, Roman Catholic convert and Jesuit priest, whose posthumous fame established him among the leading Victorian poets.
CONTENTS
A PRINCE OF COURT PAINTERS
DENYS L’AUXERROIS
SEBASTIAN VAN STORCK
DUKE CARL OF ROSENMOLD
The 1887 first edition
A PRINCE OF COURT PAINTERS
EXTRACTS FROM AN OLD FRENCH JOURNAL
Valenciennes, September 1701.
They have been renovating my father’s large workroom. That delightful, tumble-down old place has lost its moss-grown tiles and the green weather-stains we have known all our lives on the high whitewashed wall, opposite which we sit, in the little sculptor’s yard, for the coolness, in summertime. Among old Watteau’s work-people came his son, “the genius,” my father’s godson and namesake, a dark-haired youth, whose large, unquiet eyes seemed perpetually wandering to the various drawings which lie exposed here. My father will have it that he is a genius indeed, and a painter born. We have had our September Fair in the Grande Place, a wonderful stir of sound and colour in the wide, open space beneath our windows. And just where the crowd was busiest young Antony was found, hoisted into one of those empty niches of the old Hôtel de Ville, sketching the scene to the life, but with a kind of grace — a marvellous tact of omission, as my father pointed out to us, in dealing with the vulgar reality seen from one’s own window — which has made trite old Harlequin, Clown, and Columbine, seem like people in some fairyland; or like infinitely clever tragic actors, who, for the humour of the thing, have put on motley for once, and are able to throw a world of serious innuendo into their burlesque looks, with a sort of comedy which shall be but tragedy seen from the other side. He brought his sketch to our house to-day, and I was present when my father questioned him and commended his work. But the lad seemed not greatly pleased, and left untasted the glass of old Malaga which was offered to him. His father will hear nothing of educating him as a painter. Yet he is not ill-to-do, and has lately built himself a new stone house, big and grey and cold. Their old plastered house with the black timbers, in the Rue des Cardinaux, was prettier; dating from the time of the Spaniards, and one of the oldest in Valenciennes.
October 1701.
Chiefly through the solicitations of my father, old Watteau has consented to place Antony with a teacher of painting here. I meet him betimes on the way to his lessons, as I return from Mass; for he still works with the masons, but making the most of late and early hours, of every moment of liberty. And then he has the feast-days, of which there are so many in this old-fashioned place. Ah! such gifts as his, surely, may once in a way make much industry seem worth while. He makes a wonderful progress. And yet, far from being set-up, and too easily pleased with what, after all, comes to him so easily, he has, my father thinks, too little self-approval for ultimate success. He is apt, in truth, to fall out too hastily with himself and what he produces. Yet here also there is the “golden mean.” Yes! I could fancy myself offended by a sort of irony which sometimes crosses the half-melancholy sweetness of manner habitual with him; only that as I can see, he treats himself to the same quality.
October 1701.
Antony Watteau comes here often now. It is the instinct of a natural fineness in him, to escape when he can from that blank stone house, with so little to interest, and that homely old man and woman. The rudeness of his home has turned his feeling for even the simpler graces of life into a physical want, like hunger or thirst, which might come to greed; and methinks he perhaps overvalues these things. Still, made as he is, his hard fate in that rude place must needs touch one. And then, he profits by the experience of my father, who has much knowledge in matters of art beyond his own art of sculpture; and Antony is not unwelcome to him. In these last rainy weeks especially, when he can’t sketch out of doors, when the wind only half dries the pavement before another torrent comes, and people stay at home, an
d the only sound from without is the creaking of a restless shutter on its hinges, or the march across the Place of those weary soldiers, coming and going so interminably, one hardly knows whether to or from battle with the English and the Austrians, from victory or defeat: — Well! he has become like one of our family. “He will go far!” my father declares. He would go far, in the literal sense, if he might — to Paris, to Rome. It must be admitted that our Valenciennes is a quiet, nay! a sleepy place; sleepier than ever since it became French, and ceased to be so near the frontier. The grass is growing deep on our old ramparts, and it is pleasant to walk there — to walk there and muse; pleasant for a tame, unambitious soul such as mine.
December 1702.
Antony Watteau left us for Paris this morning. It came upon us quite suddenly. They amuse themselves in Paris. A scene-painter we have here, well known in Flanders, has been engaged to work in one of the Parisian play-houses; and young Watteau, of whom he had some slight knowledge, has departed in his company. He doesn’t know it was I who persuaded the scene-painter to take him; that he would find the lad useful. We offered him our little presents — fine thread-lace of our own making for his ruffles, and the like; for one must make a figure in Paris, and he is slim and well-formed. For myself, I presented him with a silken purse I had long ago embroidered for another. Well! we shall follow his fortunes (of which I for one feel quite sure) at a distance. Old Watteau didn’t know of his departure, and has been here in great anger.