When it is said here, then, that the artist sees beauty in nature, the phrase may be understood as a convenient but inexact formula, as when one says the sun rises or the sun sets. Beauty is in the landscape only in the sense that these material forms express for the artist an idea he has conceived of some aspect of the universal life.
The artist is impelled to embody concretely his perception of beauty, and so to communicate his emotion, because the emotion wakened by the perception of new harmony in things is most fully possessed and enjoyed as it comes to expression. Thus to make real his ideal and find the expression of himself is the artist's supreme Happiness. A familiar illustration of the twin need and delight of expression may be found in the handiwork produced in the old days when every artisan was an artist. It may be, perhaps, a key which some craftsman of Nuremberg fashioned. In the making of it he was not content to stop with the key which would unlock the door or the chest It was his key, the work of his hands; and he wrought upon it lovingly, devotedly, and made it beautiful, finding in his work the expression of his thought or feeling; it was the realization for that moment of his ideal. His sense of pleasure in the making of it prompted the care he bestowed upon it; his delight was in creation, in rendering actual a new beau which it was given him to conceive.
In its origin as a work of art the key does not differ from a landscape by Inness, an "arrangement" by Whistler, a portrait by Sargent. The artist, whether craftsman or painter, is deeply stirred by some passage in his experience, a fair object or a true thought: it is the imperious demand of his nature, as it is his supreme pleasure, to give his feeling expression. The form which his expression takes—it may be key or carpet, it may be statue, picture, poem, symphony, or cathedral—is that which most closely responds to his idea, the form which most truly manifests and represents it.
All art, as the expression of the artist's idea, is in a certain definite sense representative. Not that all art reproduces an external reality, as it is said that painting or literature represents and music does not; but every work of art, in painting, poetry, music, or in the handiwork of the craftsman, represents in that it is the symbol of the creator's ideal. To be sure, the painter or sculptor or dramatist draws his symbols from already existing material forms, and these symbols are like objects in a sense in which music is not But line and color and the life of man, apart from this resemblance to external reality, are representative or symbolic of the artist's idea precisely as the craftsman's key, the designer's pattern, or the musician's symphony. The beautifully wrought key, the geometric pattern of oriental rug or hanging, the embroidered foliation on priestly vestment, are works of art equally with the landscape, the statue, the drama, or the symphony, in that they are one and all the sensuous manifestation of some new beauty spiritually conceived.
The symbolic character of a work of art must not be lost from sight, for it is the clue to the interpretation of pictures, as it is of all art. The painter feels his way through the gamut of his palette to a harmony of color just as truly as the musician summons the notes of his scale and marshals them into accord. The painter is moved by some sweep of landscape; it wakens in him an emotion. When he sets himself to express his emotion in the special medium with which he works, he represents by pigment the external aspect of the landscape, yes; but not in order to imitate it or reproduce it: he represents the landscape because the colors and the forms which he registers upon the canvas express for him the emotions roused by those colors and those forms in nature. He does not try to match his grays with nature's grays, but this nuance which he gropes for on his palette, and having found it, touches upon his canvas, expresses for him what that particular gray in nature made him feel. His one compelling purpose is in all fidelity and singleness of aim to "translate the impression received." The painter's medium is just as symbolic as the notes of the musician's nocturne or the words of the poet's sonnet, equally inspired by the hour and place. Color and line and form, although they happen to be the properties of things, have a value for the emotions as truly as musical sounds: they are the outward symbol of the inward thought or feeling, the visible bodying forth of the immaterial idea.
The symbolic character of the material world is not early apprehended. In superficial reaction upon life, men do not readily pass beyond the immediate actuality. That the spiritual meaning of all things is not perceived, that all things are not seen to be beautiful, or expressive of the supreme harmony, is due to men's limited powers of sight and feeling. Therefore is it that the artist is given in order that he may reveal as yet unrealized spiritual relations, or new beauty. The workaday world with its burden of exigent "realities" has need of a Carlyle to declare that things are but a wonderful metaphor and the physical universe is the garment of the living God. In the realm of thought an Emerson, seer of transcendent vision, must come to restore his fellows to their birthright, which is the life of the spirit. As in life, so in art men do not easily pass the obvious and immediate. The child reads "Gulliver's Travels" or "The Pilgrim's Progress" for the story. As his experience of life both widens and deepens, he is able to see through externals, and he penetrates to the real significance, of which the narrative is but the symbol. So it is with an insight born of experience that the lover of art sees no longer the "subject," but the beauty which the subject is meant to symbolize.
In the universal, all-embracing constitution of things, nothing is without its significance. To be aware that everything has a meaning is necessary to the understanding of art, as indeed of life itself. That meaning, which things symbolize and express, it cannot be said too often, is not necessarily to be phrased in words. It is a meaning for the spirit. A straight line affects one differently from a curve; that is, each kind of line means something. Every line in the face utters the character behind it; every movement of the body is eloquent of the man's whole being. "The expression of the face balks account," says Walt Whitman,
"But the expression of a well-made man appears not only in his face,
It is in his limbs and joints also, it is curiously in the joints of his hips and wrists,
It is in his walk, the carriage of his neck, the flex of his waist and knees, dress does not hide him,
The strong sweet quality he has strikes through the cotton and broadcloth,
To see him pass conveys as much as the best poem, perhaps more,
You linger to see his back, and the back of his neck and shoulder-side."
Crimson rouses a feeling different from that roused by yellow, and gray wakens a mood different from either. In considering this symbolic character of colors it is necessary to distinguish between their value for the emotions and merely literary associations. That white stands for purity or blue for fidelity is a conventionalized and attached conception. But the pleasure which a man has in some colors or his dislike for others depends upon the effect each color has upon his emotions, and this effect determines for him the symbolic value of the color. In the same way sounds are symbolic in that they affect the emotions apart from associated "thoughts." Even with a person who has no technical knowledge of music, the effect of the minor key is unmistakably different from the major. The tones and modulations of the voice, quite apart from the words uttered, have an emotional value and significance. Everything, line, form, gesture, movement, color, sound, all the material world, is expressive. All objective forms have their meaning, and rightly perceived are, in the sense in which the word is used here, beautiful, in that they represent or symbolize a spiritual idea.
Thus it is that beauty is not in the object but in man's sense of the object's symbolic expressiveness. The amateur may be rapt by some artist's "quality of color." But it is probable that in the act of laying on his pigment, the artist was not thinking of his "quality" at all, but, rapt himself by the perception of the supreme harmony at that moment newly revealed to his sense, he was striving sincerely and directly to give his feeling its faithfullest expression. His color is beautiful because his idea was beautiful. The expression is of the very essence of the thought; it is the thought, but the thought embodied. "Coleridge," says Carlyle, "remarks very pertinently somewhere that whenever you find a sentence musically worded, of true rhythm and melody in the words, there is something deep and good in the meaning, too. For body and soul, word and idea, go strangely together here as everywhere." Not to look beyond the material is to miss the meaning of the work.