So Art—I thought—is that which, heard, read, or looked on, while producing no directive impulse, warms one with unconscious vibration. Nor can I imagine any means of defining what is the greatest Art, without hypothecating a perfect human being. But since we shall never see, or know if we do see, that desirable creature—dogmatism is banished, "Academy" is dead to the discussion, deader than even Tolstoy left it after his famous treatise "What is Art?" For, having destroyed all the old Judges and Academies, Tolstoy, by saying that the greatest Art was that which appealed to the greatest number of living human beings, raised up the masses of mankind to be a definite new Judge or Academy, as tyrannical and narrow as ever were those whom he had destroyed.
This, at all events—I thought is as far as I dare go in defining what Art is. But let me try to make plain to myself what is the essential quality that gives to Art the power of exciting this unconscious vibration, this impersonal emotion. It has been called Beauty! An awkward word—a perpetual begging of the question; too current in use, too ambiguous altogether; now too narrow, now too wide—a word, in fact, too glib to know at all what it means. And how dangerous a word—often misleading us into slabbing with extraneous floridities what would otherwise, on its own plane, be Art! To be decorative where decoration is not suitable, to be lyrical where lyricism is out of place, is assuredly to spoil Art, not to achieve it. But this essential quality of Art has also, and more happily, been called Rhythm. And, what is Rhythm if not that mysterious harmony between part and part, and part and whole, which gives what is called life; that exact proportion, the mystery of which is best grasped in observing how life leaves an animate creature when the essential relation of part to whole has been sufficiently disturbed. And I agree that this rhythmic relation of part to part, and part to whole—in short, vitality—is the one quality inseparable from a work of Art. For nothing which does not seem to a man possessed of this rhythmic vitality, can ever steal him out of himself.
And having got thus far in my thoughts, I paused, watching the swallows; for they seemed to me the symbol, in their swift, sure curvetting, all daring and balance and surprise, of the delicate poise and motion of Art, that visits no two men alike, in a world where no two things of all the things there be, are quite the same.
Yes—I thought—and this Art is the one form of human energy in the whole world, which really works for union, and destroys the barriers between man and man. It is the continual, unconscious replacement, however fleeting, of oneself by another; the real cement of human life; the everlasting refreshment and renewal. For, what is grievous, dompting, grim, about our lives is that we are shut up within ourselves, with an itch to get outside ourselves. And to be stolen away from ourselves by Art is a momentary relaxation from that itching, a minute's profound, and as it were secret, enfranchisement. The active amusements and relaxations of life can only rest certain of our faculties, by indulging others; the whole self is never rested save through that unconsciousness of self, which comes through rapt contemplation of Nature or of Art.
And suddenly I remembered that some believe that Art does not produce unconsciousness of self, but rather very vivid self-realisation.
Ah! but—I though—that is not the first and instant effect of Art; the new impetus is the after effect of that momentary replacement of oneself by the self of the work before us; it is surely the result of that brief span of enlargement, enfranchisement, and rest.
Yes, Art is the great and universal refreshment. For Art is never dogmatic; holds no brief for itself you may take it or you may leave it. It does not force itself rudely where it is not wanted. It is reverent to all tempers, to all points of view. But it is wilful—the very wind in the comings and goings of its influence, an uncapturable fugitive, visiting our hearts at vagrant, sweet moments; since we often stand even before the greatest works of Art without being able quite to lose ourselves! That restful oblivion comes, we never quite know when—and it is gone! But when it comes, it is a spirit hovering with cool wings, blessing us from least to greatest, according to our powers; a spirit deathless and varied as human life itself.
And in what sort of age—I thought—are artists living now? Are conditions favourable? Life is very multiple; full of "movements," "facts," and "news"; with the limelight terribly turned on—and all this is adverse to the artist. Yet, leisure is abundant; the facilities for study great; Liberty is respected—more or less. But, there is one great reason why, in this age of ours, Art, it seems, must flourish. For, just as cross-breeding in Nature—if it be not too violent—often gives an extra vitality to the offspring, so does cross-breeding of philosophies make for vitality in Art. I cannot help thinking that historians, looking back from the far future, will record this age as the Third Renaissance. We who are lost in it, working or looking on, can neither tell what we are doing, nor where standing; but we cannot help observing, that, just as in the Greek Renaissance, worn-out Pagan orthodoxy was penetrated by new philosophy; just as in the Italian Renaissance, Pagan philosophy, reasserting itself, fertilised again an already too inbred Christian creed; so now Orthodoxy fertilised by Science is producing a fresh and fuller conception of life—a, love of Perfection, not for hope of reward, not for fear of punishment, but for Perfection's sake. Slowly, under our feet, beneath our consciousness, is forming that new philosophy, and it is in times of new philosophies that Art, itself in essence always a discovery, must flourish. Those whose sacred suns and moons are ever in the past, tell us that our Art is going to the dogs; and it is, indeed, true that we are in confusion! The waters are broken, and every nerve and sinew of the artist is strained to discover his own safety. It is an age of stir and change, a season of new wine and old bottles. Yet, assuredly, in spite of breakages and waste, a wine worth the drinking is all the time being made.
I ceased again to think, for the sun had dipped low, and the midges were biting me; and the sounds of evening had begun, those innumerable far-travelling sounds of man and bird and beast—so clear and intimate—of remote countrysides at sunset. And for long I listened, too vague to move my pen.
New philosophy—a vigorous Art! Are there not all the signs of it? In music, sculpture, painting; in fiction—and drama; in dancing; in criticism itself, if criticism be an Art. Yes, we are reaching out to a new faith not yet crystallised, to a new Art not yet perfected; the forms still to find-the flowers still to fashion!