This the critics knew: they knew that the appeal of a work of art is essentially permanent and universal, and they knew that hardly one word in their controversy could have meant anything to the most sensitive Chinaman alive, unless he happened to be familiar with the Christian tradition and Christian ethics. If there be no more in Mr. Epstein's figure than what the critics talked about, then, should the Christian religion ever become obsolete and half-forgotten, Mr. Epstein's figure will become quite insignificant. Most of us know next to nothing about Buddhism and Totemism, and only a little about Greek myths and Byzantine theology, yet works of art historically associated with these remain, by reason of their permanent and universal, that is to say their purely æsthetic, qualities, as moving and intelligible as on the day they left their makers' hands. About Mr. Epstein's sculpture the important thing to discover is whether, and in what degree, it possesses these permanent and universal qualities. But on that subject the critics are dumb.
An instructive parallel in literary journalism occurs to me. I have noticed lately a tendency in the intellectual underworld—for here I take leave of first-class criticism—to belittle Ibsen, with the object, apparently, of magnifying Tchekov, and always it is in the name of art that Ibsen is decried. Now, if our literary ragamuffins cared two pence about art they would all be on their knees before Ibsen, who is, I suppose, the finest dramatic artist since Racine. Few things are more perfect as form, more admirably consistent and self-supporting, than his later plays. It was he who invented the modern dramatic method of seizing a situation at the point at which it can last be seized, and from there pushing it forward with imperturbable logic and not one divagation. As an artist Ibsen is to a considerable extent the master of Tchekov; but, as art is the last thing to which an English Intellectual pays attention, this fact has been overlooked. What our latter-day intellectuals take an interest in is what interested their grandmothers—morals. They prefer Tchekov's point of view to that of Ibsen, and so do I. They are vexed by the teaching implicit in Ibsen's tendencious plays; so am I. Yet when I ask myself: "Is Ibsen's moralizing worse than anyone else's?" I am forced to admit that it is not. The fact is all moralizing is tedious, and is recognized as such by everyone the moment it becomes a little stale. Another generation, with other ideals, will be as much irritated by Tchekov's ill-concealed propaganda as our generation is by Ibsen's, and as Ibsen's was by Tennyson's. Depend upon it: by those young people in the next generation but one who talk loudest, wear the worst clothes, and are most earnest about life and least sensitive to art, Tchekov will be voted a bore. What is more, it will be in the name of art that they will cry him down.
Every now and then we hear eloquent appeals to the appropriate authorities, praying them to add to their school of journalism a department of art criticism. I hope and believe the appropriate authorities will do no such thing. Should, however, their sense of economy be insufficient to restrain them from paying this last insult to art, they will still find me waiting for them with a practical suggestion. Any student proposing to educate himself as a critic should be compelled to devote the first years of his course to the criticism of non-representative art. Set down to criticize buildings, furniture, textiles, and ceramics, he will find himself obliged to explore the depths of his own æsthetic experience. To explain honestly and precisely why he prefers this chair to that requires, he will find, a far more intense effort of the intellect and imagination than any amount of fine writing about portraits and landscape. It will force him to take account of his purely æsthetic emotions and to discover what exactly provokes them. He will be driven into that world of minute differences and subtle reactions which is the world of art. And until he knows his way about that world he would do well to express no opinion on the merits of pictures and statues.
BONNARD[M]
Footnote M:[ (return) ] Bonnard. Par Léon Werth. Paris: Crès. 40 fr.
In France, where even amateurs of painting enjoy a bit of rhetoric, for two or three days after the death of Renoir one could not be long in any of their haunts without being told either that "Renoir est mort et Matisse est le plus grand peintre de France" or that "Renoir est mort et Derain," etc. Also, so cosmopolitan is Paris, there were those who would put in the query: "Et Picasso?" but, as no Frenchman much cares to be reminded that the man who, since Cézanne, has had the greatest effect on painting is a Spaniard, this interjection was generally ill-received. On the other hand, those who queried: "Et Bonnard?" got a sympathetic hearing always.
M. Léon Werth deals neither in rhetoric nor in orders of merit. Bonnard is his theme; and on Bonnard he has written thirty-six pages without, I think, pronouncing the name of one rival, leaving to his readers the agreeable task of putting the right heads in the way of such blows as he occasionally lets fly. Of Bonnard he has written with a delicacy of understanding hardly to be matched in contemporary criticism. He has sketched exquisitely a temperament, and if he has not told us much about its fruits, about the pictures of Bonnard that is to say, he can always refer us to the series of reproductions at the end of the volume.
BONNARD
(Photo: E. Druet)
What M. Werth would say to the distinction implied in my last paragraph I cannot tell; but I am sure it is important. Certainly, behind every work of art lies a temperament, a mind; and it is this mind that creates, that causes and conditions the forms and colours of which a picture consists; nevertheless, what we see are forms and colours, forms and colours are what move us. Doubtless, M. Werth is right in thinking that Bonnard paints beautifully because he loves what he paints; but what Bonnard gives us is something more significant than his feeling for cups or cats or human beings. He gives us created form with a significance of its own, to the making of which went his passion and its object, but which is something quite distinct from both. He gives us a work of art.