G. F. Watts

by G. K. Chesterton

Watts’ Hope does tell us something more about the nature of hope than we can be told by merely noticing that hope is shown in individual cases: that a man rehearses successful love speeches when he is in love, and takes a return ticket when he goes out to fight a duel. But the figure of Commerce with the cornucopia gives us less insight into what is behind commerce than we might get from reading a circular or staring out into the street. In the case of Commerce the figure is merely a symbol of commerce, which is a symbol. In the case of Hope the matter is quite the other way; the figure brings us nearer to something which is not a symbol, but the reality behind symbols. In the one case we go further down towards the river’s delta; in the other, further up towards its fountain; that at least may be called a difference. And now, suppose that our imaginary sight-seer who had seen so much of the pompous allegory of Commerce in her Grecian draperies were to see, for the second time, a second picture. Suppose he saw before him a throned figure clad in splendid, heavy scarlet and gold, above the lustre and dignity of which rose, in abrupt contrast, a face like the face of a blind beast. Suppose that as this imperial thing, with closed eyes and fat, sightless face, sat upon his magnificent seat, he let his heavy hand and feet fall, as if by a mere pulverizing accident, on the naked and god-like figures of the young, on men and women. Suppose that in the background there rose straight into the air a raw and turgid smoke, as if from some invisible and horrible sacrifice, and that by one final, fantastic, and triumphal touch this all-destroying god and king were adorned with the ears of an ass, declaring that he was royal, imperial, irresistible, and, when all is said, imbecile. Suppose that a man sick of argosies and cornucopias came before that picture, would he not say, perhaps even before he looked in the catalogue and found that the painter had called it Mammon, would he not say, “This is something which in spirit and in essence I have seen before, something which in spirit and in essence I have seen everywhere. That bloated, unconscious face, so heavy, so violent, so wicked, so innocent, have I not seen it at street corners, in billiard-rooms, in saloon bars, laying down the law about Chartered shares or gaping at jokes about women? Those huge and smashing limbs, so weighty, so silly, so powerless, and yet so powerful, have I not seen them in the pompous movements, the morbid health of the prosperous in the great cities? The hard, straight pillars of that throne, have I not seen them in the hard, straight, hideous tiers of modern warehouses and factories? That tawny and sulky smoke, have I not seen it going up to heaven from all the cities of the coming world? This is no trifling with argosies and Greek drapery. This is commerce. This is the home of the god himself. This is why men hate him, and why men fear him, and why men endure him.”

Now, of course, it is at once obvious that this view would be very unjust to commerce; but that modification, as a matter of fact, very strongly supports the general theory at the moment under consideration. Commerce is really an arbitrary phrase, a thing including a million motives, from the motive which makes a man drink to the motive which makes him reform; from the motive that makes a starving man eat a horse to the motive which makes an idle man chase a butterfly. But whatever other spirits there are in commerce, there is, beyond all reasonable

MAMMON.

question, in it this powerful and enduring spirit which Watts has painted. There is, as a ruling element in modern life, in all life, this blind and asinine appetite for mere power. There is a spirit abroad among the nations of the earth which drives men incessantly on to destroy what they cannot understand, and to capture what they cannot enjoy. This, and not commerce, is what Watts has painted. He has painted, not the allegory of a great institution, but the vision of a great appetite, the vision of a great motive. It is not true that this is a picture of Commerce; but that Commerce and Watts’ picture spring from the same source. There does exist a certain dark and driving force in the world; one of its products is this picture, another is Commerce. The picture is not Commerce, it is Mammon. And, indeed, so powerfully and perfectly has Watts, in this case, realized the awful being whom he was endeavouring to call up by his artistic incantation, that we may even say the common positions of allegory and reality are reversed. The fact is not that here we have an effective presentation under a certain symbol of red robes and smoke and a throne, of what the financial world is, but rather that here we have something of the truth that is hidden behind the symbol of white waistcoats and hats on the back of the head, of financial papers and sporting prophets, of butter closing quiet and Pendragon being meant to win. This is not a symbol of commerce: commerce is a symbol of this.

In sketching this general and necessary attitude towards the art of Watts, particularly in the matter of allegory, I have taken deliberately these two very famous and obvious pictures, and I have occupied, equally deliberately, a considerable amount of space in expounding them. It is far better in a subject so subtle and so bewildering as the relation between art and philosophy, that we should see how our conceptions and hypotheses really get on when applied systematically and at some length to some perfectly familiar and existent object. A philosopher cannot talk about any single thing, down to a pumpkin, without showing whether he is wise or foolish; but he can easily talk about everything with anyone having any views about him beyond gloomy suspicions. But at this point I become fully conscious of another and most important kind of criticism, which has been and can be levelled against the allegories of Watts; and which must be, by the nature of things, evoked by the particular line of discussion or reflection that I have here adopted.

It may be admitted that Watts’ art is not merely literary in the sense in which I have originally used the term. It may be admitted that there is truth in the general position I have sketched out—that Watts is not a man copying literature or philosophy, but rather a man copying the great spiritual and central realities which literature and philosophy also set out to copy. It may be admitted that Mammon is obviously an attempt to portray, not a twopenny phrase, but a great idea. But along with all these admissions it will certainly be said, by the most powerful and recent school in art criticism, that all this amounts to little more than a difference between a mean and a magnificent blunder. Pictorial art, it will be said, has no more business, as such, to portray great ideas than small ideas. Its affair is with its own technique, with the love of a great billowing line for its own sake, of a subtle and perfect tint for its own sake. If a man mistakes his trade and attends to the technique of another, the sublimity of his mind is only a very slight consolation. If I summon a paperhanger