MAMMON.
MAMMON.
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 sosubtle 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 thatMammonis 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
DEATH CROWNING INNOCENCE.
DEATH CROWNING INNOCENCE.
DEATH CROWNING INNOCENCE.
to cover the walls, and he insists on playing the piano, it matters little whether he plays Beethoven or “The Yachmak.†If I charter a pianist, and he is found drinking in the wine cellar, it matters little whether he has made his largest hole in good Burgundy or bad Marsala. If the whole of this question of great ideas and small ideas, of large atmospheres and superficial definitions, of the higher and the lower allegory—if all this be really irrelevant to the discussion of the position of a painter, then, indeed, we have been upon an idle track. As I think I shall show in a moment, this is a very inadequate view of the matter. But it does draw our attention to an aspect of the matter which must, without further delay, be discussed. That aspect, as I need hardly say, is the technique of Watts.
There is of course a certain tendency among all interesting and novel critical philosophers to talk as if they had discovered things which it is perfectly impossible that any human being could ever have denied; to shout that the birds fly, and declare that in spite of persecution they will still assert that cows have four legs. In this way some raw pseudo-scientists talk about heredity or the physical basis of life as if it were not a thing embedded in every creed and legend, and even the very languages of men. In this way some of the new oligarchists of to-day imagine they are attacking the doctrine of human equality by pointing out that some men are stronger or cleverer than others; as if they really believed that Danton and Washington thought that every man was the same height and had the same brains. And something of this preliminary cloud of folly or misunderstanding attaches doubtless to the question of the technical view—that is, the solely technical view—of painting. If the principle of “art for art’s sake†means simply that there is a solely technical view of painting, and that it must be supreme on its own ground, it appears a piece of pure madness to suppose it other than true. Surely there never was really a man who held that a picture that was vile in colour and weak in drawing was a good picture because it was a picture of Florence Nightingale! Surely there never was really a man who said that when one leg in a drawing was longer than another, yet they were both the same length because the artist painted it for an altar-piece! When the new critics with a burst of music and a rocket shower of epigrams enunciated their new criticism, they must at any rate have meant something more than this. Undoubtedly they did mean something more; they meant that a picture was not a good vehicle for moral sentiment at all; they meant that not only was it not the better for having a philosophic meaning, but that it was worse. This, if it be true, is beyond all question a real indictment of Watts.
About the whole of this Watts controversy about didactic art there is at least one perfectly plain and preliminary thing to be said. It is said that art cannot teach a lesson. This is true, and the only proper addition is the statement that neither, for the matter of that, can morality teach a lesson. For a thing to be didactic, in the strict and narrow and scholastic sense, it must be something about facts or the physical sciences: you can only teach a lesson about such a thing as Euclid or the making of paper boats. The thing is quite inapplicable to the great needs of man, whether moral or æsthetic. Nobody ever held a class in philanthropy with fifteen millionaires in a row writing cheques. Nobody ever held evening continuation classes in martyrdom, or drilled boys in a playground to die for their country. A
A STORY FROM BOCCACCIO.
A STORY FROM BOCCACCIO.
A STORY FROM BOCCACCIO.
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 andmoral 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’sDay of Judgmentin 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 asThe Dweller in the InnermostandMammonandDiana and EndymionandEve Repentanthad 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.
LORD LYTTON.
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 theDweller 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 identityof 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 wonderfulNativityof 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.
DAWN.
DAWN.
DAWN.
It is the dawn of things: it is the glow of the primal sense of wonder; it is the sun of the childhood of the world; it is the light that never was on sea or land; but still it is a light shining on things, not shining through them. It is a light which exhibits and does honour to this world, not a light that breaks in upon this world to bring it terror or comfort, like the light that suddenly peers round the corner of some dark Gothic chapel with its green or golden or blood-red eyes. The Gothic artists, as I say, would have liked men’s bodies to become like burning glass (as the figures in their windows do), that the light might pass through them. There is no fear of light passing through Watts’Cain.
These analogies must inevitably appear fantastic to those who do not accept the general hypothesis of a possible kinship between pictorial and moral harmonies in the psychology of men; but to those who do accept this not very extravagant hypothesis, it may, I think, be repeated by way of summary, that the purely technical question of Watts’ colour scheme does provide us, at least suggestively, with these two parallels. Watts, so far as his moral and mental attitude can be expressed by any phrases of such brevity, has two main peculiarities: first, a large infantile poetry which delights in things fresh, raw, and gigantic; second, a certain Greek restraint and agnostic severity, which throws a strong light on this world as it is. The colours he uses have also two main peculiarities: first, a fresh, raw, and, as it were, gigantic character; secondly, an opaque reflected light, unlike the mediæval lighting, a strong light thrown on this world as it is.
Similar lines of comparison, so far as they appear to possess any value, could, of course, be very easily pointed out in connexion with the character ofWatts’ draughtsmanship. That his lines are simple and powerful, that both in strength and weakness they are candid and austere, that they are not Celtic, not Catholic, and not romantic lines of draughtsmanship, would, I think, appear sufficiently clear to anyone who has any instinct for this mode of judgment at all. In the matter of line and composition, of course, the same general contention applies as in the case of colour. The curve of the bent figure ofHope, considered simply as a curve, half repeating as it does the upper curve of the globe, suggests a feeling, a sense of fear, of simplicity, of something which lies near to the nature of the idea itself, the idea which inspires the title of the picture. The splendid rushing whirlpool of curves which constitutes, as it were, the ellipse of the two figures inDiana and Endymionis a positive inspiration. It is, simply as a form for a picture, a mere scheme of lines, the very soul of Greece. It is simple; it is full and free; it follows great laws of harmony, but it follows them swiftly and at will; it is headlong, and yet at rest, like the solid arch of a waterfall. It is a rushing and passionate meeting of two superb human figures; and it is almost a mathematical harmony. Technically, at least, and as a matter of outlines, it is probably the artist’s masterpiece.
Before we quit this second department of the temperament of Watts, as expressed in his line, mention must be made of what is beyond all question the most interesting and most supremely personal of all the elements in the painter’s designs and draughtsmanship. That is, of course, his magnificent discovery of the artistic effect of the human back. The back is the most awful and mysterious thing in the universe: it is impossible to speak about it. It is the part of man that he knows nothing of; like an
EVE REPENTANT.
EVE REPENTANT.
EVE REPENTANT.
outlying province forgotten by an emperor. It is a common saying that anything may happen behind our backs: transcendentally considered the thing has an eerie truth about it. Eden may be behind our backs, or Fairyland. But this mystery of the human back has again its other side in the strange impression produced on those behind: to walk behind anyone along a lane is a thing that, properly speaking, touches the oldest nerve of awe. Watts has realized this as no one in art or letters has realized it in the whole history of the world: it has made him great. There is one possible exception to his monopoly of this magnificent craze. Two thousand years before, in the dark scriptures of a nomad people, it had been said that their prophet saw the immense Creator of all things, but only saw Him from behind. I do not know whether even Watts would dare to paint that. But it reads like one of his pictures, like the most terrific of all his pictures, which he has kept veiled.
I need not instance the admirable and innumerable cases of this fine and individual effect.Eve Repentant(that fine picture), in which the agony of a gigantic womanhood is conveyed as it could not be conveyed by any power of visage, in the powerful contortion of the muscular and yet beautiful back, is the first that occurs to the mind. The sad and sardonic picture painted in later years,For He had Great Possessions—showing the young man of the Gospel loaded with his intolerable pomp of garments and his head sunken out of sight—is of course another. Others are slighter instances, likeGood Luck to your Fishing. He has again carried the principle, in one instance, to an extreme seldom adopted, I should fancy, either by artist or man. He has painted a very graceful portrait of his wife, in which that lady’s face is entirelyomitted, the head being abruptly turned away. But it is indeed idle to multiply these instances of the painter’s hobby (if one may use the phrase) of the worship of the human back, when all such instances have been dwarfed and overshadowed by the one famous and tremendous instance that everyone knows.Love and Deathis truly a great achievement: if it stood alone it would have made a man great. And it fits in with a peculiar importance with the general view I am suggesting of the Watts technique. For the whole picture really hangs, both technically and morally, upon one single line, a line that could be drawn across a blank canvas, the spine-line of the central figure of Death with its great falling garment. The whole composition, the whole conception, and, I was going to say, the whole moral of the picture, could be deduced from that single line. The moral of the picture (if moral were the right phrase for these things) is, it is scarcely necessary to point out, the monument of about as noble a silence and suppression as the human mind ever bent itself to in its pride. It is the great masterpiece of agnosticism. In that picture agnosticism—not the cheap and querulous incredulity which abuses the phrase, but loyal and consistent agnosticism, which is as willing to believe good as evil and to harbour faith as doubt—has here its great and pathetic place and symbol in the house of the arts. It is the artistic embodiment of reverent ignorance at its highest, fully as much as the Divine Comedy is the artistic embodiment of Christianity.
Technically, in a large number of cases, it is probably true that Watts’ portraits, or some of them at least, are his most successful achievements. But here also we find our general conclusion: for if his portraits are his best pictures, it is certainly not because they
LOVE AND DEATH.
LOVE AND DEATH.
LOVE AND DEATH.
are merely portraits; if they are in some cases better than his symbolic designs, it is certainly not because they are less symbolic. In his gallery of great men, indeed, we find Watts almost more himself than anywhere else. Most men are allegorical when they are painting allegories, but Watts is allegorical when he is painting an old alderman. A change passes over that excellent being, a change of a kind to which aldermen are insufficiently inured. He begins to resolve into the primal elements, to become dust and the shadow, to become the red clay of Adam and the wind of God. His eyes become, in spite of his earnest wish, the fixed stars in the sky of the spirit; his complexion begins to show, not the unmeaning red of portraits and miniatures, but that secret and living red which is within us, and which is the river of man. The astounding manner in which Watts has, in some cases, treated his sitters is one of the most remarkable things about his character. He is not (it is almost absurd to have to mention such a thing about the almost austere old democrat) a man likely to flatter a sitter in any worldly or conventional sense. Nor is he, for the matter of that, a man likely to push compliments far from any motive: he is a strict, and I should infer a candid, man. The type of virtues he chiefly admires and practises are the reverse of those which would encourage a courtier or even a universalist. But he scarcely ever paints a man without making him about five times as magnificent as he really looks. The real men appear, if they present themselves afterwards, like mean and unsympathetic sketches from the Watts original.
The fact is that this indescribable primalism, which we have noted as coming out in the designs, in the titles, and in Watts’ very oil-colours, is presentin this matter in a most extraordinary way. Watts does not copy men at all: he makes them over again. He dips his hand in the clay of chaos and begins to model a man named William Morris or a man named Richard Burton: he is assisted, no doubt, in some degree by a quaint old text-book called Reality, with its stiff but suggestive woodcuts and its shrewd and simple old hints. But the most that can be said for the portraiture is that Watts asks a hint to come and stop with him, puts the hint in a chair in his studio and stares at him. The thing that comes out at last upon the canvas is not generally a very precise picture of the sitter, though, of course, it is almost always a very accurate picture of the universe.
And yet while this, on the one side, is true enough, the portraits are portraits, and very fine portraits. But they are dominated by an element which is the antithesis of the whole tendency of modern art, that tendency which for want of a better word we have to call by the absurd name of optimism. It is not, of course, in reality a question of optimism in the least, but of an illimitable worship and wonder directed towards the fact of existence. There is a great deal of difference between the optimism which says that things are perfect and the optimism which merely says (with a more primeval modesty) that they are very good. One optimism says that a one-legged man has two legs because it would be so dreadful if he had not. The other optimism says that the fact that the one-legged was born of a woman, has a soul, has been in love, and has stood alive under the stars, is a fact so enormous and thrilling that, in comparison, it does not matter whether he has one leg or five. One optimism says that this is the best of all possible worlds. The other says that it is certainly not the best of all possible worlds, but
WILLIAM MORRIS.
WILLIAM MORRIS.
WILLIAM MORRIS.
it is the best of all possible things that a world should be possible. Watts, as has been more than once more or less definitely suggested, is dominated throughout by this prehistoric wonder. A man to him, especially a great man, is a thing to be painted as Fra Angelico painted angels, on his knees. He has indeed, like many brilliant men in the age that produced Carlyle and Ruskin, an overwhelming tendency to hero-worship. That worship had not, of course, in the case of these men any trace of that later and more denaturalized hero-worship, the tendency to worship madmen—to dream of vast crimes as one dreams of a love-affair, and to take the malformation of the soul to be the only originality. To the Carlylean (and Watts has been to some by no means inconsiderable extent a Carlylean), to the Carlylean the hero, the great man, was a man more human than humanity itself. In worshipping him you were worshipping humanity in a sacrament: and Watts seems to express in almost every line of his brush this ardent and reverent view of the great man. He overdoes it. Tennyson, fine as he was both physically and mentally, was not quite so much of a demi-god as Watts’ splendid pictures would seem to suggest. Many other sitters have been subjected, past all recognition, to this kind of devout and ethereal caricature. But the essential of the whole matter was that the attitude of Watts was one which might almost be called worship. It was not, of course, that he always painted men as handsome in the conventional sense, or even as handsome as they were. William Morris impressed most people as a very handsome man: in Watts’ marvellous portrait, so much is made of the sanguine face, the bold stare, the almost volcanic suddenness of the emergence of the head from the dark green background,that the effect of ordinary good looks, on which many of Morris’s intimates would probably have prided themselves, is in some degree lost. Carlyle, again, when he saw the painter’s fine rendering of him, said with characteristic surliness that he “looked like a mad labourer.†Conventionally speaking, it is of course, therefore, to be admitted that the sitters did not always come off well. But the exaggeration or the distortion, if exaggeration or distortion there were, was always effected in obedience to some almost awestruck notion of the greatness or goodness of the great or good sitter. The point is not whether Watts sometimes has painted men as ugly as they were painted by the primary religious painters; the point is, as I have said, that he painted as they did, on his knees. Now no one thinks that Mr. Sargent paints the Misses Wertheimer on his knees. His grimness and decision of drawing and colouring are not due to a sacred optimism. But those of Watts are due to this: are due to an intense conviction that there is within the sitter a great reality which has to give up its secret before he leaves the seat or the model’s throne. Hence come the red violent face and minatory eyes of William Morris: the painter sought to express, and he did most successfully express, the main traits and meaning of Morris—the appearance of a certain plain masculine passion in the realm of decorative art. Morris was a man who wanted good wall-papers, not as a man wants a coin of the Emperor Constantine, which was the cloistered or abnormal way in which men had commonly devised such things: he wanted good wall-papers as a man wants beer. He clamoured for art: he brawled for it. He asserted the perfectly virile and ordinary character of the appetite for beauty. And he possessed and developed a power of moral violence on pure
DANTE GABRIEL ROSSETTI.
DANTE GABRIEL ROSSETTI.
DANTE GABRIEL ROSSETTI.
matters of taste which startled the flabby world of connoisseurship and opened a new era. He grew furious with furniture and denounced the union of wrong colours as men denounce an adultery. All this is expressed far more finely than in these clumsy sentences in that living and leonine head in the National Portrait Gallery. It is exactly the same with Carlyle. Watts’ Carlyle is immeasurably more subtle and true than the Carlyle of Millais, which simply represents him as a shaggy, handsome, magnificent old man. The uglier Carlyle of Watts has more of the truth about him, the strange combination of a score of sane and healthy visions and views, with something that was not sane, which bloodshot and embittered them all, the great tragedy of the union of a strong countryside mind and body with a disease of the vitals and something like a disease of the spirit. In fact, Watts painted Carlyle “like a mad labourer†because Carlyle was a mad labourer.
This general characteristic might of course be easily traced in all the portraits one by one. If space permitted, indeed, such a process might be profitable; for while we take careful note of all the human triviality of faces, the one thing that we all tend to forget is that divine and common thing which Watts celebrates. It is the misfortune of the nonreligious ages that they tend to cultivate a sense of individuality, not only at the expense of religion, but at the expense of humanity itself. For the modern portrait-painter not only does not see the image of God in his sitters, he does not even see the image of man. His object is not to insist on the glorious and solemn heritage which is common to Sir William Harcourt and Mr. Albert Chevalier, to Count Tolstoy and Mr. Wanklyn, that is the glorious and solemn heritage of a nose and two eyes and a mouth. Theeffort of the dashing modern is rather to make each of these features individual almost to the point of being incredible: it is his desire to paint the mouth whose grimace is inimitable, the eyes that could be only in one head, and the nose that never was on sea or land. There is value in this purely personal treatment, but something in it so constantly lost: the quality of the common humanity. The new art gallery is too like a museum of freaks, it is too wild and wonderful, like a realistic novel. Watts errs undoubtedly on the other side. He makes all his portraits too classical. It may seem like a paradox to say that he makes them too human; but humanity is aclassisand therefore classical. He recurs too much to the correct type which includes all men. He has, for instance, a worship of great men so complete that it makes him tend in the direction of painting them all alike. There may be too much of Browning in his Tennyson, too much of Tennyson in his Browning. There is certainly a touch of Manning in his John Stuart Mill, and a touch of the Minotaur in many of his portraits of Imperial politicians. While he celebrates the individual with a peculiar insight, it is nevertheless always referred to a general human type. We feel when we look at even the most extraordinary of Watts’ portraits, as, for instance, the portrait of Lord Stratford de Redcliffe, that before Lord Stratford de Redcliffe was born, and apart from that fact, there was such a thing as a human being. When we look at a brilliant modern canvas like that of Mr. Sargent’s portrait of Wertheimer, we do not feel that any human being analogous to him had of necessity existed. We feel that Mr. Wertheimer might have been created before the stars. Watts has a tendency to resume his characters into his background as if they were half returning
THOMAS CARLYLE.
THOMAS CARLYLE.
THOMAS CARLYLE.
to the forces of nature. In his more successful portraits the actual physical characteristics of the sitter appear to be something of the nature of artistic creations; they are decorative and belong to a whole. We feel that he has filled in the fiery orange of Swinburne’s hair as one might fill in a gold or copper panel. We know that he was historically correct in making the hair orange, but we cannot get rid of a haunting feeling that if his scheme had been a little different he would have made it green. This indescribable sentiment is particularly strong in the case of the portrait of Rossetti. Rossetti is dressed in a dark green coat which perfectly expresses his sumptuous Pre-Raphaelite affectation. But we do not feel that Rossetti has adopted the dark green coat to suit his dark red beard. We rather feel that if anyone had seized Rossetti and forcibly buttoned him up in the dark green coat he would have grown the red beard by sheer force of will.
Before we quit the subject of portraiture a word ought to be said about two exceedingly noble portraits, those of Matthew Arnold and Cardinal Manning. The former is interesting because, as an able critic said somewhere (I wish I could remember who he was or where he wrote), this is the one instance of Watts approaching tentatively a man whom he in all reasonable probability did not understand. In this particular case the picture is a hundred times better for that. The portrait-painter of Matthew Arnold obviously ought not to understand him, since he did not understand himself. And the bewilderment which the artist felt for those few hours reproduced in a perfect, almost in an immortal, picture the bewilderment which the sitter felt from the cradle to the grave. The bewilderment of Matthew Arnold was more noble and faithful than most men’s certainty,and Watts has not failed to give that nobility a place even greater perhaps than that which he would have given to it had he been working on that fixed theory of admiration in which he dealt with Tennyson or Morris. The sad sea-blue eyes of Matthew Arnold seemed to get near to the fundamental sadness of blue. It is a certain eternal bleakness in the colour which may for all I know have given rise to the legend of blue devils. There are times at any rate when the bluest heavens appear only blue with those devils. The portrait of Cardinal Manning is worth a further and special notice, because it is an illustration of the fact to which I have before alluded: the fact that while Watts in one sense always gets the best out of his sitters, he does not by any means always get the handsomest out of them. Manning was a singularly fine-looking man, even in his emaciation. A friend of mine, who was particularly artistic both by instinct and habits, gazed for a long time at a photograph of the terrible old man clad in those Cardinal’s robes and regalia in which he exercised more than a Cardinal’s power, and said reflectively, “He would have made his fortune as a model.†A great many of the photographs of Manning, indeed almost any casual glimpses of him, present him as more beautiful than he appears in Watts’ portrait. To the ordinary onlooker there was behind the wreck of flesh and the splendid skeleton the remains of a very handsome English gentleman; relics of one who might have hunted foxes and married an American heiress. Watts has no eyes for anything except that sublime vow which he would himself repudiate, that awful Church which he would himself disown. He exaggerates the devotionalism of Manning. He is more ascetic than the ascetics; more Catholic than Catholicism. Just so, he would be, if he were painting the Sheik-el-Islam, more Moslemthan the Mohammedans. He has no eyes but for ideas.
Watts’ allegories and Watts’ portraits exhaust the subject of his art. It is true that he has on rare occasions attempted pictures merely reproducing the externals of the ordinary earth. It is characteristic of him that he should have once, for no apparent reason in particular, painted a picture of two carthorses and a man. It is still more characteristic of him that this one picture of a trivial group in the street should be so huge as to dwarf many of his largest and most transcendental canvases; that the incidental harmless drayman should be more gigantic than the Prince of this World or Adam or the Angel of Death. He condescends to a detail and makes the detail more vast than a cosmic allegory. One picture, called “The First Oyster,†he is reported to have painted in response to a challenge which accused him or his art of lacking altogether the element of humour. The charge is interesting, because it suggests a comparison with the similar charge commonly brought against Gladstone. In both charges there is an element of truth, though not complete truth. Watts proved no doubt that he was not wholly without humour by this admirable picture. Gladstone proved that he was not wholly without humour by his reply to Mr. Chaplin, by his singing of “Doo-dah,†and by his support of a grant to the Duke of Coburg. But both men were singularly little possessed by the mood or the idea of humour. To them had been in peculiar fullness revealed the one great truth which our modern thought does not know and which it may possibly perish through not knowing. They knew that to enjoy life means to take it seriously. There is an eternal kinship between solemnity and high spirits, and almost the very name of it is Gladstone. Its othername is Watts. They knew that not only life, but every detail of life, is most a pleasure when it is studied with the gloomiest intensity. They knew that the men who collect beetles are jollier than the men who kill them, and that the men who worshipped beetles (in ancient Egypt) were probably the jolliest of all. The startling cheerfulness of the old age of Gladstone, the startling cheerfulness of the old age of Watts, are both entirely redolent of this exuberant seriousness, this uproarious gravity. They were as happy as the birds, because, like the birds, they were untainted by the disease of laughter. They are as awful and philosophical as children at play: indeed they remind us of a truth true for all of us, though capable of misunderstanding, that the great aim of a man’s life is to get into his second childhood.
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.
GOOD LUCK TO YOUR FISHING.
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.