One tires of a painting. It is always the same. There is never anything new in it. But with a statue, every different light gives it a novel value, and it can be turned around. When you tire of one aspect, you try another. That is why statues belong in houses and pictures belong in museums. You can visit the museum when you wish to look at a picture, but it is impossible to live with a picture, because it is always the same. You can kill any picture, even a picture by Velázquez, by hanging it on your own wall, for in a few days it becomes a commonplace to you, a habit, and at last one day you do not look at it any more, you scarcely are aware that it is there at all, and you are surprised when your friends speak of it, speak of it admiringly. Yes, you say, unconvinced, it is beautiful. But you do not believe it. On the other hand, a statue is new every day. Every passing cloud in the sky, every shifting of the location of a lamp, gives a new value to a statue, and when you tire of seeing it in the house, you can transfer it to the garden where it begins another avatar.
Leaving David behind us, we walked down the long, marble, fourteenth century stairway of the Palazzo del Podestà, into the magnificent court embellished with the armorial bearings of the old chief magistrates, out to the Via del Procónsolo, on through the winding streets to the Palazzo Riccardi, where Peter again paused before the frescoes of Benozzo Gozzoli. The Gifts of the Magi is the general title but Gozzoli, according to a pleasant custom of his epoch, has painted the Medici on a hunting expedition, the great Lorenzo on a white charger, with a spotted leopard at its heels, falcons on the wrists of his brilliant attendants, a long train of lovely boys, in purple and mulberry and blue and green and gold, the colours as fresh, perhaps, as the day they were painted. The most beautiful room in the world, Peter exclaimed, this little oratory about the size of a cubicle at Oxford, painted by candle-light, for until recently, there was no window in the room, and I believed him. I am not sure but, belike, I believe him still. Then Peter loved the walk in that gallery which connects the Pitti Palace with the Uffizi, a long narrow gallery which runs over the shops of the Ponte Vecchio (was ever another bridge so richly endowed with artistic and commercial interest?), where hang the old portraits of the families who have reigned in Florence, and some others. Quaint old canvases, they are, by artists long forgotten and of people no longer remembered, but more interesting to Peter and me than the famous Botticellis and Bellinis and Giorgiones which crowded the walls of the galleries. As we stood before them, Peter imagined tales of adventure and romance to suit the subjects, pinning his narratives to the expression of a face, the style of a sleeve, the embroidery of a doublet, or to some accompanying puppet or pet, some ill-featured hunch-back dwarf.
Thus the days passed and Peter became dreamy and wistful and the charm of his spirit, I believe, was never before so poignant, for his chameleon soul had taken on the hue of the renaissance and its accompanying spirituality, the spirituality of the artist, the happy working artist contriving works of genius. He could have perfectly donned the costume of the cinquecento, for the revolutionary Peter of New York, the gay, faun-like Peter of Paris, had disappeared, and a Peter of reveries and dreams had usurped their place.
Never have I been so happy, he said to me on one of these days, as I am now. This is true beauty, the beauty of spirit, art which has nothing to do with life, which, indeed, makes you forget the existence of life. Of course, however, this is of no help to the contemporary artist. Confronted, on every hand, with perfection, he must lay down his chisel or his brush or his pen. Great art can never flourish here again. That is why Browning's poetry about Florence is so bad; why Ouida, perhaps a lesser artist, succeeded where Browning failed. This is the ideal spot in which to idle, to dream, even to think, but no work is possible here and that, perhaps, is why I love Florence so much. I feel that I could remain here always and, if I did I should do nothing, nothing, that is, but drink my coffee and eat my rolls and honey in the morning, gaze across to the hills and dream, stroll over the wondrous Ponte Santa Trinità, which connects us so gracefully with the Via Tornabuoni, wonder how Ghirlandaio achieved the naïve charm of the frescoes in the choir of Santa Maria Novella, nothing else but these things. And, of course, I should always avoid the Piazza Vittorio Emanuele.
But he had scarcely uttered the name before he determined that he must drink some beer and so we strolled across the Piazza, on which he had just placed a malison, into the Giubbe Rosse, full of Americans writing letters, and Swedes and Germans, reading their native papers. We sat down at a table just outside the door and asked one of the red-coats, whose scarlet jackets give this place its cant name, to bring us two steins of Münchener. Then came an anachronism, one of those anachronisms so unusual in Florence which, more than any other city, is all of a piece. A stage-coach, such a coach as one sees in old England, drawn by four horses, drove gaily through the square. The interior seemed empty but on the top sat several English girls in sprigged muslins, a few pale youths, and a hatless man with very long hair, who was clad in olive-green velvet.
Who is it? I asked a man at a neighbouring table.
And the reply came, That is Gordon Craig and his school.
A few days later, Peter encountered Papini, that strange and very ugly youth, who mingled his dreams and his politics, mixing mysticism and propaganda until one became uncertain whether he was seer or socialist, and Marinetti. He read Mafarka le Futuriste and Marinetti talked to him about war and vaudeville, noise and overthrow, excitement and destruction. Bomb the palaces and build factories where they stood! So Marinetti enjoined his followers. Whatever is today is art; whatever was yesterday is nothing, worse than nothing, refuse, manure. Peter was especially amused by Marinetti's war cry, Méprisez la femme! his banishment of the nude and adultery from art, which was to become entirely male. So, indeed, was life, for Marinetti exhorted his male disciples to bear their own children! All these ideas, Peter repeated to me in a dreamy, veiled voice, noting at the same time that one of Marinetti's arms was longer than the other. It did not seem quite the proper environment to carry on in this respect, but the words of the Italian futurist had indubitably made an impression. I could see that it was quite likely that Peter would become a Marinettist when he went back to New York.
At dinner, one night, it became apparent that Peter once more was considering his life work. One of the guests, a contessa with a florid face and an ample bosom, began to fulminate:
Art is magic. Art is a formula. Once master a formula and you can succeed in expressing yourself. Barrie has a formula. Shaw has a formula. Even George Cohan has a formula. Black magic, negromancy, that's what it is: the eye of a newt, the beak of a raven, herbs gathered at certain hours, the heart of a black cat, boiled in a pot together, call up the bright devils to do your bidding.