That it needs a lighter hand and more tact to deal with tradespeople than with equals is certain, and we are sure to be the losers when we fail. The last time I was in the East a friend took me into the bazaars to see a carpet he was anxious to buy. The price asked was out of all proportion to its value, but we were gravely invited by the merchant to be seated and coffee was served, that bargaining (which is the backbone of Oriental trade) might be carried on at leisure. My friend, nervous and impatient, like all our race, turned to me and said, “What’s all this tomfoolery? Tell him I’ll give so much for his carpet; he can take it or leave it.” When this was interpreted to the bearded tradesman, he smiled and came down a few dollars in his price, and ordered more coffee. By this time we were outside his shop, and left without the carpet simply because my friend could not conform to the customs of the country he was visiting. The sale of his carpet was a big affair for the Oriental; he intended to carry it through with all the ceremony the occasion required, and would sooner not make a sale than be hustled out of his stately routine.
It is not only in intercourse with inferiors that tact is required. The treatment of children and young people in a family calls for delicate handling. The habit of taking liberties with young relations is a common form of a relaxed social code and the besetting sin of elderly people, who, having little to interest them in their own lives, imagine that their mission is to reform the ways and manners of their family. Ensconced behind the respect which the young are supposed to pay them, they give free vent to inclination, and carp, cavil, and correct. The victims may have reached maturity or even middle age, but remain always children to these social policemen, to be reproved and instructed in and out of season. “I am doing this for your own good,” is an excuse that apparently frees the veterans from the necessity of respecting the prejudices and feelings of their pupils, and lends a gloss of unselfishness to actions which are simply impertinent. Oddly enough, amateur “schoolmarms” who fall into this unpleasant habit are generally oversensitive, and resent as a personal affront any restlessness under criticism on the part of their victims. It is easy, once the habit is acquired, to carry the suavity and consideration of general society into the home circle, yet how often is it done? I should like to see the principle that ordered presentation of arms to the infant princess applied to our intimate relations, and the rights of the young and dependent scrupulously respected.
In the third act of Caste, when old Eccles steals the “coral” from his grandson’s neck, he excuses the theft by a grandiloquent soliloquy, and persuades himself that he is protecting “the weak and the humble” (pointing to himself) “against the powerful and the strong” (pointing to the baby). Alas, too many of us take liberties with those whom we do not fear, and excuse our little acts of cowardice with arguments as fallacious as those of drunken old Eccles.
CHAPTER 18—What is “Art”?
In former years, we inquiring youngsters in foreign studios were much bewildered by the repetition of a certain phrase. Discussion of almost any picture or statue was (after other forms of criticism had been exhausted) pretty sure to conclude with, “It’s all very well in its way, but it’s not Art.” Not only foolish youths but the “masters” themselves constantly advanced this opinion to crush a rival or belittle a friend. To ardent minds seeking for the light and catching at every thread that might serve as a guide out of perplexity, this vague assertion was confusing. According to one master, the eighteenth-century “school” did not exist. What had been produced at that time was pleasing enough to the eye, but “was not Art!” In the opinion of another, Italian music might amuse or cheer the ignorant, but could not be recognized by serious musicians.
As most of us were living far from home and friends for the purpose of acquiring the rudiments of art, this continual sweeping away of our foundations was discouraging. What was the use, we sometimes asked ourselves, of toiling, if our work was to be cast contemptuously aside by the next “school” as a pleasing trifle, not for a moment to be taken seriously? How was one to find out the truth? Who was to decide when doctors disagreed? Where was the rock on which an earnest student might lay his cornerstone without the misgiving that the next wave in public opinion would sap its base and cast him and his ideals out again at sea?
The eighteenth-century artists and the Italian composers had been sincere and convinced that they were producing works of art. In our own day the idol of one moment becomes the jest of the next. Was there, then, no fixed law?
The short period, for instance, between 1875 and the present time has been long enough for the talent of one painter (Bastien-Lepage) to be discovered, discussed, lauded, acclaimed, then gradually forgotten and decried. During the years when we were studying in Paris, that young painter’s works were pronounced by the critics and their following to be the last development of Art. Museums and amateurs vied with each other in acquiring his canvases. Yet, only this spring, while dining with two or three art critics in the French capital, I heard Lepage’s name mentioned and his works recalled with the smile that is accorded to those who have hoodwinked the public and passed off spurious material as the real thing.
If any one doubts the fleeting nature of a reputation, let him go to a sale of modern pictures and note the prices brought by the favorites of twenty years ago. The paintings of that arch-priest, Meissonier, no longer command the sums that eager collectors paid for them a score of years back. When a great European critic dares assert, as one has recently, of the master’s “1815,” that “everything in the picture appears metallic, except the cannon and the men’s helmets,” the mighty are indeed fallen! It is much the same thing with the old masters. There have been fashions in them as in other forms of art. Fifty years ago Rembrandt’s work brought but small prices, and until Henri Rochefort (during his exile) began to write up the English school, Romneys, Lawrences, and Gainsboroughs had little market value.
The result is that most of us are as far away from the solution of that vexed question “What is Art?” at forty as we were when boys. The majority have arranged a compromise with their consciences. We have found out what we like (in itself no mean achievement), and beyond such personal preference, are shy of asserting (as we were fond of doing formerly) that such and such works are “Art,” and such others, while pleasing and popular, lack the requisite qualities.