Of his work we have concluded our general survey. It has been hard in conducting such a survey to avoid the air of straying from the subject. But the greatest hardness of the subject is that we cannot stray from the subject. This man has attempted, whether he has succeeded or no, to paint such pictures of such things that no one shall be able to get outside them; that everyone should be lost in them for ever like wanderers in a mighty park. Whether we strike a match or win the Victoria Cross, we are still giants sprawling in Chaos. Whether we hide in a monastery or thunder on a platform, we are still standing in the Court of Death. If any experience at all is genuine, it affects the philosophy of these pictures; if any halfpenny stamp supports them, they are the better pictures; if any dead cat in a dust-bin contradicts them, they are the worse pictures. This is the great pathos and the great dignity of philosophy and theology. Men talk of philosophy and theology as if they were something specialistic and arid and
GOOD LUCK TO YOUR FISHING.
academic. But philosophy and theology are not only the only democratic things, they are democratic to the point of being vulgar, to the point, I was going to say, of being rowdy. They alone admit all matters; they alone lie open to all attacks. All other sciences may, while studying their own, laugh at the rag-tag and bobtail of other sciences. An astronomer may sneer at animalculæ, which are very like stars; an entomologist may scorn the stars, which are very like animalculæ. Physiologists may think it dirty to grub about in the grass; botanists may think it dirtier to grub about in an animal’s inside. But there is nothing that is not relevant to these more ancient studies. There is no detail, from buttons to kangaroos, that does not enter into the gay confusion of philosophy. There is no fact of life, from the death of a donkey to the General Post Office, which has not its place to dance and sing in, in the glorious Carnival of theology.
Therefore I make no apology if I have asked the reader, in the course of these remarks, to think about things in general. It is not I, but George Frederick Watts, who asks the reader to think about things in general. If he has not done this, he has failed. If he has not started in us such trains of reflection as I am now concluding and many more and many better, he has failed. And this brings me to my last word. Now and again Watts has failed. I am afraid that it may possibly be inferred from the magniloquent language which I have frequently, and with a full consciousness of my act, applied to this great man, that I think the whole of his work technically triumphant. Clearly it is not. For I believe that often he has scarcely known what he was doing; I believe that he has been in the dark when the lines came wrong; that he has been still deeper in the dark and things came right. As I have already pointed out, the vague lines which his mere physical instinct would make him draw, have in them the curves of the Cosmos. His automatic manual action was, I think, certainly a revelation to others, certainly a revelation to himself. Standing before a dark canvas upon some quiet evening, he has made lines and something has happened. In such an hour the strange and splendid phrase of the Psalm he has literally fulfilled. He has gone on because of the word of meekness and truth and of righteousness. And his right hand has taught him terrible things.