G. F. Watts

by G. K. Chesterton

picture cannot give a plain lesson in morals; neither can a sermon. A didactic poem was a thing known indeed among the ancients and the old Latin civilization, but as a matter of fact it scarcely ever professed to teach people how to live the higher life. It taught people how to keep bees.

Since we find, therefore, that ethics is like art, a mystic and intuitional affair, the only question that remains is, have they any kinship? If they have not, a man is not a man, but two men and probably more: if they have, there is, to say the least of it, at any rate a reasonable possibility that a note in moral feeling might have affinity with a note in art, that a curve in law, so to speak, may repeat a curve in draughtsmanship, that there may be genuine and not artificial correspondences between a state of morals and an effect in painting. This would, I should tentatively suggest, appear to be a most reasonable hypothesis. It is not so much the fact that there is no such thing as allegorical art, but rather the fact that there is no art that is not allegorical. But the meanings expressed in high and delicate art are not to be classed under cheap and external ethical formulæ, they deal with strange vices and stranger virtues. Art is only unmoral in so far as most morality is immoral. Thus Mr. Whistler when he drops a spark of perfect yellow or violet into some glooming pool of the nocturnal Thames is, in all probability, enunciating some sharp and wholesome moral comment. When the young Impressionists paint dim corners of meadows or splashes of sunlight in the wood, this does not mean necessarily that they are unmoral; it may only mean that they are a very original and sincere race of stern young moralists.

Now if we adopt this general theory of the existence of genuine correspondences between art and moral beauty, of the existence, that is to say, of genuine allegories, it is perfectly clear wherein the test of such genuineness must consist. It must consist in the nature of the technique. If the technique, considered as technique, is calculated to evoke in us a certain kind of pleasure, and there is an analogous pleasure in the meaning considered as meaning, then there is a true wedding of the arts. But if the pleasure in the technique be of a kind quite dissimilar in its own sphere to the pleasure in the spiritual suggestion, then it is a mechanical and unlawful union, and this philosophy, at any rate, forbids the banns. If the intellectual conceptions uttered in Michel Angelo’s Day of Judgment in the Sistine Chapel were the effect of a perfect and faultless workmanship, but the workmanship such as we should admire in a Gothic missal or a picture by Gerard Dow, we should then say that absolute excellence in both departments did not excuse their being joined. The thing would have been a mere accident, or convenience. Just as two plotters might communicate by means of a bar or two of music, so these subtle harmonies of colour and form would have been used for their detached and private ends by the dark conspirators of morality.

Now there is nothing in the world that is really so thoroughly characteristic of Watts’ technique as the fact that it does almost startlingly correspond to the structure of his spiritual sense. If such pictures as The Dweller in the Innermost and Mammon and Diana and Endymion and Eve Repentant had neither title nor author, if no one had heard of Watts or heard of Eve; if, for the matter of that, the pictures had neither human nor animal form, it would be possible to guess something of the painter’s attitude from the mere colour and line. If Watts painted an arabesque, it would be moral; if he designed a Turkey

LORD LYTTON.

carpet, it would be stoical. So individual is his handling that his very choice and scale of colours betray him. A man with a keen sense of the spiritual and symbolic history of colours could guess at something about Watts from the mess on his palette. He would see giants and the sea and cold primeval dawns and brown earth-men and red earth-women lying in the heaps of greens and whites and reds, like forces in chaos before the first day of creation. A certain queer and yet very simple blue there is, for instance, which is like Titian’s and yet not like it, which is more lustrous and yet not less opaque, and which manages to suggest the north rather than Titian’s south, in spite of its intensity; which suggests also the beginning of things rather than their maturity; a hot spring of the earth rather than Titian’s opulent summer. Then there is that tremendous autochthonous red, which was the colour of Adam, whose name was Red Earth. It is, if one may say so, the clay in which no one works, except Watts and the Eternal Potter. There are other colours that have this character, a character indescribable except by saying that they come from the palette of Creation—a green especially that reappears through portraits, allegories, landscapes, heroic designs, but always has the same fierce and elfish look, like a green that has a secret. It may be seen in the signet ring of Owen Meredith, and in the eyes of the Dweller in the Innermost. But all these colours have, as I say, the first and most characteristic and most obvious of the mental qualities of Watts; they are simple and like things just made by God. Nor is it, I think, altogether fanciful to push this analogy or harmony a step further and to see in the colours and the treatment of them the other side or typical trait which I have frequently mentioned as making up the identity of the painter. He is, as I say, a stoic; therefore to some extent, at least, a pagan; he has no special sympathy with Celtic intensity, with Catholic mysticism, with Romanticism, with all the things that deal with the cells of the soul, with agonies and dreams. And I think a broad distinction between the finest pagan and the finest Christian point of view may be found in such an approximate phrase as this, that paganism deals always with a light shining on things, Christianity with a light shining through them. That is why the whole Renaissance colouring is opaque, the whole Pre-Raphaelite colouring transparent. The very sky of Rubens is more solid than the rocks of Giotto: it is like a noble cliff of immemorial blue marble. The artists of the devout age seemed to regret that they could not make the light show through everything, as it shows through the little wood in the wonderful Nativity of Botticelli. And that is why, again, Christianity, which has been attacked so strangely as dull and austere, invented the thing which is more intoxicating than all the wines of the world, stained-glass windows.

Now Watts, with all his marvellous spirituality, or rather because of his peculiar type of marvellous spirituality, has the Platonic, the philosophic, rather than the Catholic order of mysticism. And it can scarcely be a coincidence that here again we feel it to be something that could almost be deduced from the colours if they were splashed at random about a canvas. The colours are mystical, but they are not transparent; that is, not transparent in the very curious but unmistakable sense in which the colours of Botticelli or Rossetti are transparent. What they are can only be described as iridescent. A curious lustre or glitter, conveyed chiefly by a singular and individual brushwork, lies over all his great pictures.