Intentions Part 4

But do you seriously propose that every man should become his own Boswell? What would become of our industrious compilers of Lives and Recollections in that case?

GILBERT. What has become of them? They are the pest of the age, nothing more and nothing less. Every great man nowadays has his disciples, and it is always Judas who writes the biography.

ERNEST. My dear fellow!

GILBERT. I am afraid it is true. Formerly we used to canonise our heroes. The modern method is to vulgarise them. Cheap editions of great books may be delightful, but cheap editions of great men are absolutely detestable.

ERNEST. May I ask, Gilbert, to whom you allude?

GILBERT. Oh! to all our second-rate litterateurs. We are overrun by a set of people who, when poet or painter pa.s.ses away, arrive at the house along with the undertaker, and forget that their one duty is to behave as mutes. But we won't talk about them. They are the mere body-s.n.a.t.c.hers of literature. The dust is given to one, and the ashes to another, and the soul is out of their reach. And now, let me play Chopin to you, or Dvorak? Shall I play you a fantasy by Dvorak? He writes pa.s.sionate, curiously-coloured things.

ERNEST. No; I don't want music just at present. It is far too indefinite. Besides, I took the Baroness Bernstein down to dinner last night, and, though absolutely charming in every other respect, she insisted on discussing music as if it were actually written in the German language. Now, whatever music sounds like I am glad to say that it does not sound in the smallest degree like German.

There are forms of patriotism that are really quite degrading. No; Gilbert, don't play any more. Turn round and talk to me. Talk to me till the white-horned day comes into the room. There is something in your voice that is wonderful.

GILBERT (rising from the piano). I am not in a mood for talking to-night. I really am not. How horrid of you to smile! Where are the cigarettes? Thanks. How exquisite these single daffodils are!

They seem to be made of amber and cool ivory. They are like Greek things of the best period. What was the story in the confessions of the remorseful Academician that made you laugh? Tell it to me.

After playing Chopin, I feel as if I had been weeping over sins that I had never committed, and mourning over tragedies that were not my own. Music always seems to me to produce that effect. It creates for one a past of which one has been ignorant, and fills one with a sense of sorrows that have been hidden from one's tears.

I can fancy a man who had led a perfectly commonplace life, hearing by chance some curious piece of music, and suddenly discovering that his soul, without his being conscious of it, had pa.s.sed through terrible experiences, and known fearful joys, or wild romantic loves, or great renunciations. And so tell me this story, Ernest. I want to be amused.

ERNEST. Oh! I don't know that it is of any importance. But I thought it a really admirable ill.u.s.tration of the true value of ordinary art-criticism. It seems that a lady once gravely asked the remorseful Academician, as you call him, if his celebrated picture of 'A Spring-Day at Whiteley's,' or, 'Waiting for the Last Omnibus,' or some subject of that kind, was all painted by hand?

GILBERT. And was it?

ERNEST. You are quite incorrigible. But, seriously speaking, what is the use of art-criticism? Why cannot the artist be left alone, to create a new world if he wishes it, or, if not, to shadow forth the world which we already know, and of which, I fancy, we would each one of us be wearied if Art, with her fine spirit of choice and delicate instinct of selection, did not, as it were, purify it for us, and give to it a momentary perfection. It seems to me that the imagination spreads, or should spread, a solitude around it, and works best in silence and in isolation. Why should the artist be troubled by the shrill clamour of criticism? Why should those who cannot create take upon themselves to estimate the value of creative work? What can they know about it? If a man's work is easy to understand, an explanation is unnecessary. . . .

GILBERT. And if his work is incomprehensible, an explanation is wicked.

ERNEST. I did not say that.

GILBERT. Ah! but you should have. Nowadays, we have so few mysteries left to us that we cannot afford to part with one of them. The members of the Browning Society, like the theologians of the Broad Church Party, or the authors of Mr. Walter Scott's Great Writers Series, seem to me to spend their time in trying to explain their divinity away. Where one had hoped that Browning was a mystic they have sought to show that he was simply inarticulate.

Where one had fancied that he had something to conceal, they have proved that he had but little to reveal. But I speak merely of his incoherent work. Taken as a whole the man was great. He did not belong to the Olympians, and had all the incompleteness of the t.i.tan. He did not survey, and it was but rarely that he could sing. His work is marred by struggle, violence and effort, and he pa.s.sed not from emotion to form, but from thought to chaos. Still, he was great. He has been called a thinker, and was certainly a man who was always thinking, and always thinking aloud; but it was not thought that fascinated him, but rather the processes by which thought moves. It was the machine he loved, not what the machine makes. The method by which the fool arrives at his folly was as dear to him as the ultimate wisdom of the wise. So much, indeed, did the subtle mechanism of mind fascinate him that he despised language, or looked upon it as an incomplete instrument of expression. Rhyme, that exquisite echo which in the Muse's hollow hill creates and answers its own voice; rhyme, which in the hands of the real artist becomes not merely a material element of metrical beauty, but a spiritual element of thought and pa.s.sion also, waking a new mood, it may be, or stirring a fresh train of ideas, or opening by mere sweetness and suggestion of sound some golden door at which the Imagination itself had knocked in vain; rhyme, which can turn man's utterance to the speech of G.o.ds; rhyme, the one chord we have added to the Greek lyre, became in Robert Browning's hands a grotesque, misshapen thing, which at times made him masquerade in poetry as a low comedian, and ride Pegasus too often with his tongue in his cheek. There are moments when he wounds us by monstrous music. Nay, if he can only get his music by breaking the strings of his lute, he breaks them, and they snap in discord, and no Athenian tettix, making melody from tremulous wings, lights on the ivory horn to make the movement perfect, or the interval less harsh. Yet, he was great: and though he turned language into ign.o.ble clay, he made from it men and women that live. He is the most Shakespearian creature since Shakespeare. If Shakespeare could sing with myriad lips, Browning could stammer through a thousand mouths. Even now, as I am speaking, and speaking not against him but for him, there glides through the room the pageant of his persons. There, creeps Fra Lippo Lippi with his cheeks still burning from some girl's hot kiss. There, stands dread Saul with the lordly male-sapphires gleaming in his turban.

Mildred Tresham is there, and the Spanish monk, yellow with hatred, and Blougram, and Ben Ezra, and the Bishop of St. Praxed's. The sp.a.w.n of Setebos gibbers in the corner, and Sebald, hearing Pippa pa.s.s by, looks on Ottima's haggard face, and loathes her and his own sin, and himself. Pale as the white satin of his doublet, the melancholy king watches with dreamy treacherous eyes too loyal Strafford pa.s.s forth to his doom, and Andrea shudders as he hears the cousins whistle in the garden, and bids his perfect wife go down. Yes, Browning was great. And as what will he be remembered?

As a poet? Ah, not as a poet! He will be remembered as a writer of fiction, as the most supreme writer of fiction, it may be, that we have ever had. His sense of dramatic situation was unrivalled, and, if he could not answer his own problems, he could at least put problems forth, and what more should an artist do? Considered from the point of view of a creator of character he ranks next to him who made Hamlet. Had he been articulate, he might have sat beside him. The only man who can touch the hem of his garment is George Meredith. Meredith is a prose Browning, and so is Browning. He used poetry as a medium for writing in prose.

ERNEST. There is something in what you say, but there is not everything in what you say. In many points you are unjust.

GILBERT. It is difficult not to be unjust to what one loves. But let us return to the particular point at issue. What was it that you said?

ERNEST. Simply this: that in the best days of art there were no art-critics.

GILBERT. I seem to have heard that observation before, Ernest. It has all the vitality of error and all the tediousness of an old friend.

ERNEST. It is true. Yes: there is no use your tossing your head in that petulant manner. It is quite true. In the best days of art there were no art-critics. The sculptor hewed from the marble block the great white-limbed Hermes that slept within it. The waxers and gilders of images gave tone and texture to the statue, and the world, when it saw it, worshipped and was dumb. He poured the glowing bronze into the mould of sand, and the river of red metal cooled into n.o.ble curves and took the impress of the body of a G.o.d. With enamel or polished jewels he gave sight to the sightless eyes. The hyacinth-like curls grew crisp beneath his graver. And when, in some dim frescoed fane, or pillared sunlit portico, the child of Leto stood upon his pedestal, those who pa.s.sed by, [Greek text which cannot be reproduced], became conscious of a new influence that had come across their lives, and dreamily, or with a sense of strange and quickening joy, went to their homes or daily labour, or wandered, it may be, through the city gates to that nymph-haunted meadow where young Phaedrus bathed his feet, and, lying there on the soft gra.s.s, beneath the tall wind--whispering planes and flowering agnus castus, began to think of the wonder of beauty, and grew silent with unaccustomed awe. In those days the artist was free. From the river valley he took the fine clay in his fingers, and with a little tool of wood or bone, fashioned it into forms so exquisite that the people gave them to the dead as their playthings, and we find them still in the dusty tombs on the yellow hillside by Tanagra, with the faint gold and the fading crimson still lingering about hair and lips and raiment.

On a wall of fresh plaster, stained with bright sandyx or mixed with milk and saffron, he pictured one who trod with tired feet the purple white-starred fields of asphodel, one 'in whose eyelids lay the whole of the Trojan War,' Polyxena, the daughter of Priam; or figured Odysseus, the wise and cunning, bound by tight cords to the mast-step, that he might listen without hurt to the singing of the Sirens, or wandering by the clear river of Acheron, where the ghosts of fishes flitted over the pebbly bed; or showed the Persian in trews and mitre flying before the Greek at Marathon, or the galleys clashing their beaks of bra.s.s in the little Salaminian bay.

He drew with silver-point and charcoal upon parchment and prepared cedar. Upon ivory and rose-coloured terracotta he painted with wax, making the wax fluid with juice of olives, and with heated irons making it firm. Panel and marble and linen canvas became wonderful as his brush swept across them; and life seeing her own image, was still, and dared not speak. All life, indeed, was his, from the merchants seated in the market-place to the cloaked shepherd lying on the hill; from the nymph hidden in the laurels and the faun that pipes at noon, to the king whom, in long green- curtained litter, slaves bore upon oil-bright shoulders, and fanned with peac.o.c.k fans. Men and women, with pleasure or sorrow in their faces, pa.s.sed before him. He watched them, and their secret became his. Through form and colour he re-created a world.

All subtle arts belonged to him also. He held the gem against the revolving disk, and the amethyst became the purple couch for Adonis, and across the veined sardonyx sped Artemis with her hounds. He beat out the gold into roses, and strung them together for necklace or armlet. He beat out the gold into wreaths for the conqueror's helmet, or into palmates for the Tyrian robe, or into masks for the royal dead. On the back of the silver mirror he graved Thetis borne by her Nereids, or love-sick Phaedra with her nurse, or Persephone, weary of memory, putting poppies in her hair.

The potter sat in his shed, and, flower-like from the silent wheel, the vase rose up beneath his hands. He decorated the base and stem and ears with pattern of dainty olive-leaf, or foliated acanthus, or curved and crested wave. Then in black or red he painted lads wrestling, or in the race: knights in full armour, with strange heraldic shields and curious visors, leaning from sh.e.l.l-shaped chariot over rearing steeds: the G.o.ds seated at the feast or working their miracles: the heroes in their victory or in their pain. Sometimes he would etch in thin vermilion lines upon a ground of white the languid bridegroom and his bride, with Eros hovering round them--an Eros like one of Donatello's angels, a little laughing thing with gilded or with azure wings. On the curved side he would write the name of his friend. [Greek text which cannot be reproduced] or [Greek text which cannot be reproduced] tells us the story of his days. Again, on the rim of the wide flat cup he would draw the stag browsing, or the lion at rest, as his fancy willed it. From the tiny perfume-bottle laughed Aphrodite at her toilet, and, with bare-limbed Maenads in his train, Dionysus danced round the wine-jar on naked must-stained feet, while, satyr-like, the old Silenus sprawled upon the bloated skins, or shook that magic spear which was tipped with a fretted fir-cone, and wreathed with dark ivy. And no one came to trouble the artist at his work. No irresponsible chatter disturbed him.

He was not worried by opinions. By the Ilyssus, says Arnold somewhere, there was no Higginbotham. By the Ilyssus, my dear Gilbert, there were no silly art congresses bringing provincialism to the provinces and teaching the mediocrity how to mouth. By the Ilyssus there were no tedious magazines about art, in which the industrious prattle of what they do not understand. On the reed- grown banks of that little stream strutted no ridiculous journalism monopolising the seat of judgment when it should be apologising in the dock. The Greeks had no art-critics.

GILBERT. Ernest, you are quite delightful, but your views are terribly unsound. I am afraid that you have been listening to the conversation of some one older than yourself. That is always a dangerous thing to do, and if you allow it to degenerate into a habit you will find it absolutely fatal to any intellectual development. As for modern journalism, it is not my business to defend it. It justifies its own existence by the great Darwinian principle of the survival of the vulgarest. I have merely to do with literature.

ERNEST. But what is the difference between literature and journalism?

GILBERT. Oh! journalism is unreadable, and literature is not read.

That is all. But with regard to your statement that the Greeks had no art-critics, I a.s.sure you that is quite absurd. It would be more just to say that the Greeks were a nation of art-critics.

ERNEST. Really?

GILBERT. Yes, a nation of art-critics. But I don't wish to destroy the delightfully unreal picture that you have drawn of the relation of the h.e.l.lenic artist to the intellectual spirit of his age. To give an accurate description of what has never occurred is not merely the proper occupation of the historian, but the inalienable privilege of any man of parts and culture. Still less do I desire to talk learnedly. Learned conversation is either the affectation of the ignorant or the profession of the mentally unemployed. And, as for what is called improving conversation, that is merely the foolish method by which the still more foolish philanthropist feebly tries to disarm the just rancour of the criminal cla.s.ses. No: let me play to you some mad scarlet thing by Dvorak. The pallid figures on the tapestry are smiling at us, and the heavy eyelids of my bronze Narcissus are folded in sleep.

Don't let us discuss anything solemnly. I am but too conscious of the fact that we are born in an age when only the dull are treated seriously, and I live in terror of not being misunderstood. Don't degrade me into the position of giving you useful information.

Education is an admirable thing, but it is well to remember from time to time that nothing that is worth knowing can be taught.

Through the parted curtains of the window I see the moon like a clipped piece of silver. Like gilded bees the stars cl.u.s.ter round her. The sky is a hard hollow sapphire. Let us go out into the night. Thought is wonderful, but adventure is more wonderful still. Who knows but we may meet Prince Florizel of Bohemia, and hear the fair Cuban tell us that she is not what she seems?

ERNEST. You are horribly wilful. I insist on your discussing this matter with me. You have said that the Greeks were a nation of art-critics. What art-criticism have they left us?

GILBERT. My dear Ernest, even if not a single fragment of art- criticism had come down to us from h.e.l.lenic or h.e.l.lenistic days, it would be none the less true that the Greeks were a nation of art- critics, and that they invented the criticism of art just as they invented the criticism of everything else. For, after all, what is our primary debt to the Greeks? Simply the critical spirit. And, this spirit, which they exercised on questions of religion and science, of ethics and metaphysics, of politics and education, they exercised on questions of art also, and, indeed, of the two supreme and highest arts, they have left us the most flawless system of criticism that the world has ever seen.

ERNEST. But what are the two supreme and highest arts?

GILBERT. Life and Literature, life and the perfect expression of life. The principles of the former, as laid down by the Greeks, we may not realise in an age so marred by false ideals as our own.

The principles of the latter, as they laid them down, are, in many cases, so subtle that we can hardly understand them. Recognising that the most perfect art is that which most fully mirrors man in all his infinite variety, they elaborated the criticism of language, considered in the light of the mere material of that art, to a point to which we, with our accentual system of reasonable or emotional emphasis, can barely if at all attain; studying, for instance, the metrical movements of a prose as scientifically as a modern musician studies harmony and counterpoint, and, I need hardly say, with much keener aesthetic instinct. In this they were right, as they were right in all things. Since the introduction of printing, and the fatal development of the habit of reading amongst the middle and lower cla.s.ses of this country, there has been a tendency in literature to appeal more and more to the eye, and less and less to the ear which is really the sense which, from the standpoint of pure art, it should seek to please, and by whose canons of pleasure it should abide always. Even the work of Mr.

Pater, who is, on the whole, the most perfect master of English prose now creating amongst us, is often far more like a piece of mosaic than a pa.s.sage in music, and seems, here and there, to lack the true rhythmical life of words and the fine freedom and richness of effect that such rhythmical life produces. We, in fact, have made writing a definite mode of composition, and have treated it as a form of elaborate design. The Greeks, upon the other hand, regarded writing simply as a method of chronicling. Their test was always the spoken word in its musical and metrical relations. The voice was the medium, and the ear the critic. I have sometimes thought that the story of Homer's blindness might be really an artistic myth, created in critical days, and serving to remind us, not merely that the great poet is always a seer, seeing less with the eyes of the body than he does with the eyes of the soul, but that he is a true singer also, building his song out of music, repeating each line over and over again to himself till he has caught the secret of its melody, chaunting in darkness the words that are winged with light. Certainly, whether this be so or not, it was to his blindness, as an occasion, if not as a cause, that England's great poet owed much of the majestic movement and sonorous splendour of his later verse. When Milton could no longer write he began to sing. Who would match the measures of Comus with the measures of Samson Agonistes, or of Paradise Lost or Regained?

When Milton became blind he composed, as every one should compose, with the voice purely, and so the pipe or reed of earlier days became that mighty many-stopped organ whose rich reverberant music has all the stateliness of Homeric verse, if it seeks not to have its swiftness, and is the one imperishable inheritance of English literature sweeping through all the ages, because above them, and abiding with us ever, being immortal in its form. Yes: writing has done much harm to writers. We must return to the voice. That must be our test, and perhaps then we shall be able to appreciate some of the subtleties of Greek art-criticism.

As it now is, we cannot do so. Sometimes, when I have written a piece of prose that I have been modest enough to consider absolutely free from fault, a dreadful thought comes over me that I may have been guilty of the immoral effeminacy of using trochaic and tribrachic movements, a crime for which a learned critic of the Augustan age censures with most just severity the brilliant if somewhat paradoxical Hegesias. I grow cold when I think of it, and wonder to myself if the admirable ethical effect of the prose of that charming writer, who once in a spirit of reckless generosity towards the uncultivated portion of our community proclaimed the monstrous doctrine that conduct is three-fourths of life, will not some day be entirely annihilated by the discovery that the paeons have been wrongly placed.

ERNEST. Ah! now you are flippant.

GILBERT. Who would not be flippant when he is gravely told that the Greeks had no art-critics? I can understand it being said that the constructive genius of the Greeks lost itself in criticism, but not that the race to whom we owe the critical spirit did not criticise. You will not ask me to give you a survey of Greek art criticism from Plato to Plotinus. The night is too lovely for that, and the moon, if she heard us, would put more ashes on her face than are there already. But think merely of one perfect little work of aesthetic criticism, Aristotle's Treatise on Poetry.

It is not perfect in form, for it is badly written, consisting perhaps of notes dotted down for an art lecture, or of isolated fragments destined for some larger book, but in temper and treatment it is perfect, absolutely. The ethical effect of art, its importance to culture, and its place in the formation of character, had been done once for all by Plato; but here we have art treated, not from the moral, but from the purely aesthetic point of view. Plato had, of course, dealt with many definitely artistic subjects, such as the importance of unity in a work of art, the necessity for tone and harmony, the aesthetic value of appearances, the relation of the visible arts to the external world, and the relation of fiction to fact. He first perhaps stirred in the soul of man that desire that we have not yet satisfied, the desire to know the connection between Beauty and Truth, and the place of Beauty in the moral and intellectual order of the Kosmos. The problems of idealism and realism, as he sets them forth, may seem to many to be somewhat barren of result in the metaphysical sphere of abstract being in which he places them, but transfer them to the sphere of art, and you will find that they are still vital and full of meaning. It may be that it is as a critic of Beauty that Plato is destined to live, and that by altering the name of the sphere of his speculation we shall find a new philosophy. But Aristotle, like Goethe, deals with art primarily in its concrete manifestations, taking Tragedy, for instance, and investigating the material it uses, which is language, its subject- matter, which is life, the method by which it works, which is action, the conditions under which it reveals itself, which are those of theatric presentation, its logical structure, which is plot, and its final aesthetic appeal, which is to the sense of beauty realised through the pa.s.sions of pity and awe. That purification and spiritualising of the nature which he calls [Greek text which cannot be reproduced] is, as Goethe saw, essentially aesthetic, and is not moral, as Lessing fancied. Concerning himself primarily with the impression that the work of art produces, Aristotle sets himself to a.n.a.lyse that impression, to investigate its source, to see how it is engendered. As a physiologist and psychologist, he knows that the health of a function resides in energy. To have a capacity for a pa.s.sion and not to realise it, is to make oneself incomplete and limited. The mimic spectacle of life that Tragedy affords cleanses the bosom of much 'perilous stuff,' and by presenting high and worthy objects for the exercise of the emotions purifies and spiritualises the man; nay, not merely does it spiritualise him, but it initiates him also into n.o.ble feelings of which he might else have known nothing, the word [Greek text which cannot be reproduced] having, it has sometimes seemed to me, a definite allusion to the rite of initiation, if indeed that be not, as I am occasionally tempted to fancy, its true and only meaning here. This is of course a mere outline of the book. But you see what a perfect piece of aesthetic criticism it is. Who indeed but a Greek could have a.n.a.lysed art so well? After reading it, one does not wonder any longer that Alexandria devoted itself so largely to art-criticism, and that we find the artistic temperaments of the day investigating every question of style and manner, discussing the great Academic schools of painting, for instance, such as the school of Sicyon, that sought to preserve the dignified traditions of the antique mode, or the realistic and impressionist schools, that aimed at reproducing actual life, or the elements of ideality in portraiture, or the artistic value of the epic form in an age so modern as theirs, or the proper subject-matter for the artist. Indeed, I fear that the inartistic temperaments of the day busied themselves also in matters of literature and art, for the accusations of plagiarism were endless, and such accusations proceed either from the thin colourless lips of impotence, or from the grotesque mouths of those who, possessing nothing of their own, fancy that they can gain a reputation for wealth by crying out that they have been robbed.

And I a.s.sure you, my dear Ernest, that the Greeks chattered about painters quite as much as people do nowadays, and had their private views, and shilling exhibitions, and Arts and Crafts guilds, and Pre-Raphaelite movements, and movements towards realism, and lectured about art, and wrote essays on art, and produced their art-historians, and their archaeologists, and all the rest of it.

Why, even the theatrical managers of travelling companies brought their dramatic critics with them when they went on tour, and paid them very handsome salaries for writing laudatory notices.

Whatever, in fact, is modern in our life we owe to the Greeks.

Whatever is an anachronism is due to mediaevalism. It is the Greeks who have given us the whole system of art-criticism, and how fine their critical instinct was, may be seen from the fact that the material they criticised with most care was, as I have already said, language. For the material that painter or sculptor uses is meagre in comparison with that of words. Words have not merely music as sweet as that of viol and lute, colour as rich and vivid as any that makes lovely for us the canvas of the Venetian or the Spaniard, and plastic form no less sure and certain than that which reveals itself in marble or in bronze, but thought and pa.s.sion and spirituality are theirs also, are theirs indeed alone. If the Greeks had criticised nothing but language, they would still have been the great art-critics of the world. To know the principles of the highest art is to know the principles of all the arts.

But I see that the moon is hiding behind a sulphur-coloured cloud.

Out of a tawny mane of drift she gleams like a lion's eye. She is afraid that I will talk to you of Lucian and Longinus, of Quinctilian and Dionysius, of Pliny and Fronto and Pausanias, of all those who in the antique world wrote or lectured upon art matters. She need not be afraid. I am tired of my expedition into the dim, dull abyss of facts. There is nothing left for me now but the divine [Greek text which cannot be reproduced] of another cigarette. Cigarettes have at least the charm of leaving one unsatisfied.

ERNEST. Try one of mine. They are rather good. I get them direct from Cairo. The only use of our attaches is that they supply their friends with excellent tobacco. And as the moon has hidden herself, let us talk a little longer. I am quite ready to admit that I was wrong in what I said about the Greeks. They were, as you have pointed out, a nation of art-critics. I acknowledge it, and I feel a little sorry for them. For the creative faculty is higher than the critical. There is really no comparison between them.

GILBERT. The ant.i.thesis between them is entirely arbitrary.

Without the critical faculty, there is no artistic creation at all, worthy of the name. You spoke a little while ago of that fine spirit of choice and delicate instinct of selection by which the artist realises life for us, and gives to it a momentary perfection. Well, that spirit of choice, that subtle tact of omission, is really the critical faculty in one of its most characteristic moods, and no one who does not possess this critical faculty can create anything at all in art. Arnold's definition of literature as a criticism of life was not very felicitous in form, but it showed how keenly he recognised the importance of the critical element in all creative work.

ERNEST. I should have said that great artists work unconsciously, that they were 'wiser than they knew,' as, I think, Emerson remarks somewhere.

GILBERT. It is really not so, Ernest. All fine imaginative work is self-conscious and deliberate. No poet sings because he must sing. At least, no great poet does. A great poet sings because he chooses to sing. It is so now, and it has always been so. We are sometimes apt to think that the voices that sounded at the dawn of poetry were simpler, fresher, and more natural than ours, and that the world which the early poets looked at, and through which they walked, had a kind of poetical quality of its own, and almost without changing could pa.s.s into song. The snow lies thick now upon Olympus, and its steep scarped sides are bleak and barren, but once, we fancy, the white feet of the Muses brushed the dew from the anemones in the morning, and at evening came Apollo to sing to the shepherds in the vale. But in this we are merely lending to other ages what we desire, or think we desire, for our own. Our historical sense is at fault. Every century that produces poetry is, so far, an artificial century, and the work that seems to us to be the most natural and simple product of its time is always the result of the most self-conscious effort. Believe me, Ernest, there is no fine art without self-consciousness, and self- consciousness and the critical spirit are one.

ERNEST. I see what you mean, and there is much in it. But surely you would admit that the great poems of the early world, the primitive, anonymous collective poems, were the result of the imagination of races, rather than of the imagination of individuals?