The glory, doubtless, of the heavenly bodies fills us with more delight than the contemplation of these lowly things, but the heavens are high and far off, and the knowledge of celestial things that our senses give us, is scanty and dim. Living creatures, on the contrary, are at our door, and if we so desire we may gain full and certain knowledge of each and all. We take pleasure in a statue’s beauty; should not then the living fill us with delight? And all the more if in the spirit of the love of knowledge we search for causes and bring to light evidences of meaning. Then will nature’s purpose and her deep-seated laws be revealed in all things, all tending in her multitudinous work to one form or another of the beautiful.
Did ever scientist outside of Greece so state the object of scientific research? To Aristotle, being a Greek, it was apparent that the full purpose of that high enterprise could not be expressed in any way except the way of poetry, and, being a Greek, he was able so to express it.
Spirituality inevitably brings to our mind religion. Greek religion is known to us chiefly or only as a collection of fairy tales, by no means always edifying. This is to belie the immense hold the Greeks had on things spiritual. It would have been impossible for the nation that produced the art and the poetry of Greece to have a permanently superficial view of religion, just as it would have been impossible for them not to use their minds on Homer’s gods and goddesses. Those charming stories which came down from a time when men had a first-hand knowledge of nature now forever lost, were never, it is true, anathematized with book and bell and public recantation. That was not the Greek way. They loved them and their fancy played with them, but they found their way through them to what underlies all religion, East or West. Æschylus will speak like a prophet of Israel, and the Zeus he praises Isaiah would have understood:
Father, Creator, mighty God,
great craftsman, with his hand he fashioned man.
Ancient in wisdom, working through all things,
into safe harbor guiding all at last….
With whom the deed and word are one,
to execute with swiftness all the ends
conceived in the deep counsels of his mind.
“Ye men of Athens,” said St. Paul on the Areopagus, “I perceive that in all things ye are too superstitious”—so the Bible version runs, but the last word could quite as accurately be translated “in dread of the divine power,” a meaning borne out by the reason St. Paul gives for his use of it: “For as I passed by and beheld your devotions I found an altar with this inscription, To the Unknown God.” The words carry us far away from the gay company of the Olympians. They go back to the poet who had written, “Through thick and shadowed forests stretch the pathways of his purpose, beyond our power to search out.” That altar to the Unknown God who is past our power to search out, could have been raised only by men who had gone beneath the pleasant surface of comfortable orthodoxies and easy certainties. A single sentence of Socrates, spoken when he was condemned to death, shows how the Greek could use his mind upon religion, and by means of human wisdom joined to spiritual insight could sweep aside all the superficialities and see through to the thing that is ultimate in religion: “Think this certain, that to a good man no evil can happen, either in life or in death.” These words are the final expression of faith.
There is a passage in Socrates’ last talk with his friends before his death, which exemplifies with perfect fidelity that control of the feelings by the reason, and that balance between the spirit and the mind, which belonged to the Greek. It is the last hour of his life and his friends who have come to be with him to the end have turned the talk upon the immortality of the soul. In such a moment it would be natural to seek only for comfort and support and let calm judgment and cool reason loosen their hold. The Greek in Socrates could not do that. His words are:
At this moment I am sensible that I have not the temper of a seeker after knowledge; like the vulgar, I am only a partisan. For the partisan, when he is engaged in a dispute, cares nothing about the rights of the question, but is anxious only to convince his hearers. And the difference between him and me at the present moment is only this—that while he seeks to convince his hearers that what he says is true, I am seeking to convince myself; to convince my hearers is a secondary matter with me. And do but see how much I have to gain by this. For if what I say is true, then I do well to believe it; and if there be nothing after death, still, I shall save my friends from grief during the short time that is left me, and my ignorance will do me no harm. This is the state of mind in which I approach the argument. And I would ask you to be thinking of the truth and not of Socrates. Agree with me if I seem to you to speak the truth; or, if not, withstand me might and main that I may not deceive you as well as myself in my desire, and like the bee leave my sting in you before I die. And now let us proceed.
Thus in Greece the mind and the spirit met on equal terms.
III
The Way of the East and the West in Art
The way a nation goes, whether that of the mind or that of the spirit, is decisive in its effect upon art. A brief consideration will show that it must be so. The spirit has not essentially anything to do with what is outside of itself. It is mind that keeps hold of reality. The way of the spirit is by withdrawal from the world of objects to contemplation of the world within and there is no need of any correspondence between what goes on without and what goes on within. Not the mind but the spirit is its own place, and can make a Hell of Heaven, a Heaven of Hell. When the mind withdraws into itself and dispenses with facts it makes only chaos.
In the early days of the Restoration a great discussion was held by the learned men in the presence of the king on why, if a live fish were put into a brimming pail, the water would not overflow, while if the fish were dead, it would. Many elevating reasons that had to do with the inner significance of life and death were adduced for this spiritually suggestive property of water—or fish, until the king asked that two such pails be brought in and the fish added to them before his eyes. When it turned out that the water reacted in the same way to the fish alive or dead, the scientists received a lesson that had far-reaching results on the advisability of the mind’s not going the way of the spirit and withdrawing into itself to exercise the pure reason free and unhampered, but of remaining strictly within the limits of the outside world. Abide by the facts, is the dictum of the mind; a sense for fact is its salient characteristic.
In proportion as the spirit predominates, this sense disappears. So in the Middle Ages when the West was turning more and more to the way of the spirit, the foremost intellects could employ their great powers in questioning how many angels could stand on a needle’s point, and the like. Carry this attitude toward the world of fact a few steps farther and the result is the Buddhist devotee swaying before the altar and repeating Amida a thousand, thousand times until he loses all consciousness of altar, Amida, and himself as well. The activity of the mind has been lulled to rest and the spirit, absorbed, is seeking the truth within itself. “Let a man,” say the Upanishads, the great Brahman document, “meditate on the syllable Om. This is the imperishable syllable and he who knowing this, loudly repeats that syllable, enters into it and becomes immortal.” “God offers to everyone,” says Emerson, “his choice between truth and repose. Take which you please—you can never have both.” That is the West speaking and the way of the mind. Truth means, from this point of view, finding out about things—very active exercise.
The practical effect of the divergence is of course immediately apparent in the intellectual realm. Those whose aim is to be completely independent of “this muddy vesture of decay” do not become scientists or archæologists or anything that has to do with actualities past or present. In art the result, though less immediately apparent, is no less decisive. In proportion as the spirit predominates, the real shapes and looks of things become unimportant and when the spirit is supreme, they are of no importance at all.
In Egypt, as has been said, the reality of
the unseen world slowly overshadowed that of the seen, but invisible though it was, it remained substantial. The dead bodies must be preserved from returning to dust; they must be placed in tombs that were underground fortresses safe from disturbance; they must be surrounded by all the furnishings they had made use of in life. The body was enormously important and there was no idea that the abundance of the things a man possessed was not eternally important too. The art of such a people would keep a firm hold on reality. The pyramids are as real as the hills. They look to be nothing made by hands but a part of the basic structure of the earth. Where the wind lifts the sand into shapes of a gigantic geometry—triangles which, as one watches, pass into curves and break again into sharp-pointed outlines, a cycle of endless change as fixed as the movement of the stars, against the immensity of the desert which never changes—the pyramids, immutable, immovable, are the spirit of the desert incased in granite. All the tremendous art of Egyptian sculpture has something of this unity with the physical world. The colossal statues have only just emerged from the rocks of the hills. They keep the marks of their origin as securely as the marks of the artist’s tools that shaped them from their background.
This hold on reality is something completely different from that grasped by the mind. It has nothing to do with the action of the mind; it is a profound intuition on the part of people whose consciousness has not yet divided them from the ways of nature. This intuitive feeling is as different from the conception of reality which the mind attains to as an Egyptian tomb, where life and death are hardly differentiated, is from that prison in which Socrates sat, trying to think out what was true in the hope of immortality.
What Egyptian art would have resulted in if it had been allowed a free development, is one of those questions that forever engage the attention through the realization of an immense loss to the world. But the priests stepped in, and that direct experience of nature which was being illumined more and more by the experience of the spirit was arrested at a certain point and held fast. The priests set a fixed pattern for art all must conform to. Art can work in chains for a long time as the mind cannot, and it was centuries before the full effect appeared of the control of the artist’s spirit by the priest’s dogma; but by the time it was apparent, Egyptian art was ended. Plato’s comment is to all intents and purposes its funeral oration:
In Egypt the forms of excellence were long since fixed and patterns of them displayed in the temples. No painter or artist is allowed to innovate on the traditional forms or invent new ones. To this day, no alteration is allowed—none at all. Their works of art are painted or molded in the same forms which they had 10,000 years ago.
But in the East there was no arrested development. There the spirit was free—it alone was free—to work unhampered. Hindoo art was produced by men who had been trained from earliest youth to look at all outside them as illusion. The belief in a solid, durable stuff which the senses induce, was the fundamental falsehood men must clear themselves from. That which appears solid and durable is only a perpetually shifting appearance, a kaleidoscope always moving, where each pattern is forever dissolving into another and all are no more significant than a spectacle for a child. Reality, permanence, importance, belong alone to the world within where truth is absolutely known because it is experienced and where the man who wills can achieve complete mastery. This is the fundamental dogma of the Upanishads:
The infinite is the Self. He who perceives this, is lord and master of all the world. Air, fire, water, food, appearances, disappearances—all spring from the Self. He who sees this sees everything and obtains everything.
It is difficult for us to associate this idea with the production of art. Art is to us of the West the unifier of what is without and what is within. It is as firmly rooted in the one as in the other. And it is quite true that the complete mystic, if such a one could be, would never even desire to put into any concrete form the beatific vision. He would remain in utter quiescence, desiring nothing:
When to a man who understands, the Self has become all things, what sorrow, what seeking, can there be, to him who once beholds that unity?
But mystical rapture even in the East is for the few. To all the rest, reality, however illusory it is conceived of as being, remains to be reckoned with. The great Hindoo artists were not prevented from expressing themselves through it as all artists will forever, but their conception of it shaped the mold of their art. The procedure laid down for a Buddhist artist before beginning his work is applicable in what it aims at to all Hindoo art. He was to proceed to a place of solitude. There he must prepare himself, first, by performing “the Sevenfold Office” and offering to the hosts of Buddhas “real or imaginary flowers.” (It is clear that the first had no superiority over the second.) Next, he must realize “the four infinite moods” and meditate upon the emptiness and non-existence of all things, until “by the fire of the idea of the abyss” he lost all consciousness of self and was able to identify himself with the divinity he desired to portray. Then, at last, calling upon him he would behold him. There would come to him visibly the very image of the god, “like a bright reflection,” to serve him for his model. It would appear in no human shape, we may be sure. The whole procedure was designed to make that impossible. The conviction had been bred within the artist that the truth of his art was above and apart from all reality. In his solitary watch he had sought to purify it from all that had to do with the flesh, to banish earthly memories and through the spirit undefiled find the manifestation of the eternal. The prerequisite of the statue would be its non-humanity. Scrolls of bright blue hair must mark it off from a mere man, or many heads or arms; or an impression of inhuman force, given by a woman brandishing a human head torn from a mangled body underfoot.
It is said of Polygnotus that when he wished to paint Helen of Troy, he went to Crotona, famed for the beauty of its women, and asked to see all those who were thought to be the most beautiful. These he studied long before painting his picture, and yet when it was done it was not a representation of any one of those lovely faces he had seen but fairer by far than the fairest of them all. The Greek artist, the story would tell us, was not a photographer, any more than his Buddhist confrère; he too in the end withdrew from the visible forms of the women before him and created within himself his own form of beauty; but the story points the difference between the two as well. The studio of the Greek was not a lonely cave of meditation, but the world of moving life. His picture was based on the women he had studied; it was conditioned by their actual bodily shapes; it was super-individual but not supernatural.
The Hindoo artist was subject to no conditions; of all artists he was the freest. The Egyptian was submissive to the ways of nature and the dogma of the priest; the Greek was limited by his mind that would not let him lose sight of the things that are seen; the Hindoo was unhampered by anything outside of himself except the material he worked in, and even there he often refused to recognize a limitation. The art of India and of all the nations of the East she influenced shows again and again sculpture that seems to struggle to be free of the marble. No artists have ever made bronze and stone move as these did. There was nothing fixed and rigid for them; nothing in the world of the spirit is fixed and rigid. Hindoo art is the result of unchecked spiritual force, a flood held back by no restraints save those the artist chose to impose upon himself.
But, even though the visible world had no hold upon his conscious attention, he could not, of course—no human being can—create purely within the depths of the spirit what had no connection with facts, no semblance of anything he had seen. His artistic vision was conditioned by actualities, but only indirectly since his aim was to detach himself from them. Reality and probability appeal to the mind alone and to that appeal he was completely indifferent; he was concentrated upon spiritual significance. To him the multitudinous hands and arms of the god who appeared to him in his trance were symbolic; they stood for a truth of the spirit and expressed the only kind of reality worth
an artist’s while.
Presuppose a complete lack of significance in the visible world and there is only one way out for the artist, the way of symbolism. He of all men is least capable of complete abstraction. The mathematician and the philosopher can deal with pure concepts; to the artist the world of abstract ideas offers nothing at all. In symbolism he can hold to something solid and concrete even while affirming that the real has nothing to do with that which the senses perceive. Symbols are always real things invested with unreality. They are the reflection in the mirror through which we in the flesh can see, if darkly. In symbolism realities are important, even if their only importance is that they stand for something other than what they are. The mystical artist is free to make use of reality and to dispense with it as he pleases. He is at liberty also to improvise his own symbolism which can be of the simplest: many arms to express multi-form power; many breasts to show spiritual nourishment; a sublimated pictorial writing. His only restraint comes from within his own self, but, despising as he does the outside world, predisposed against seeing real things as beautiful, the artist within him, who must find spiritual significance somewhere, is irresistibly impelled toward the pattern which he can make symbolic and, so, significant.
The mystical artist always sees patterns. The symbol, never quite real, tends to be expressed less and less realistically, and as the reality becomes abstracted the pattern comes forward.
The Greek Way Page 4