Since Cezanne Part 2

Bouguereau and of Sir Marcus Stone, there are Italian Futurists and members of the New English Art Club, with whom one bandies no words.

Renoir is the greatest painter alive.

[Footnote L: This essay was written in 1919. He died in 1920.]

He is over forty: to be exact, he is seventy-seven years old. Yet, in the teeth of modern theories that have at least the air of physiological certainties, one must admit that he is still alive. A comparison between the five-and-thirty photographs reproduced by M. Besson and those at the end of Herr Meier-Graefe's monograph suggests that even since 1910 his art has developed. But what is certain is that, during his last period, since 1900 that is to say, though so crippled by rheumatism that it is with agonizing difficulty he handles a brush, he has produced works that surpa.s.s even the masterpieces of his middle age.

Renoir was born in 1841, and in '54 bound prentice to a china-painter. A fortunate invention deprived him of this means of livelihood and drove him into oil. He escaped early from the ecole des Beaux-Arts, and, of course, came under the influence of Courbet. By 1863 he was being duly refused at the Salon and howled at by the respectable mob. He thus made one of the famous _Salon des Refuses_, and has, in consequence, been generally described as an "Impressionist." It is an honour he neither desires nor deserves. The pure doctrine of Impressionism, as formulated by Claude Monet, enjoins "scientific truth" and submission to Nature, whereas Renoir observed one day to an astonished disciple, "Avec la Nature on ne fait rien"; and on being asked where, then, the student should learn his art added, without any apparent sign of shame or sense of sin--"Au musee, parbleu!"

Renoir thus affirmed what every artist knows, that art is the creation and not the imitation of form. In his eyes the most valuable part of an artist's education is the intelligent study of what other artists have done. For his own part he studied Courbet and then Delacroix, and, a.s.suredly, from these picked up useful hints for converting sensibility into significant form. Sensibility he never lacked. Renoir's painting gift may, without unpardonable silliness, be compared with the singing gift of Mozart. His conspicuous characteristics are loveliness and ease.

No painter, I suppose, gives more delight, or gives it more frankly.

That is why his name provokes an odd, personal enthusiasm in thousands of people who have never seen him. That is why Frenchmen, who have sometimes a terribly intimate way of explaining themselves, have been known to a.s.sert that they feel for Renoir the sort of grateful affection that every sensitive man feels for a woman who has given him joy.

But Renoir's natural masters--parents one would say if a man could have more than two--were Fragonard, Boucher, and Watteau. These, two of whom he has surpa.s.sed, with Rubens, whom he almost equals, are responsible for most of what is derivative in his art during his first great period (1870-1881). That this should be the period beloved of amateurs does not surprise me. It is the period of _Mme. Maitre_ (1871), _La Loge_ (1874), _Moulin de la Galette_ (1876), and _M. Choquet_--"portrait d'un fou par un fou," Renoir calls it--pictures of ravishing loveliness to set dancing every chord in a spectator of normal sensibility. Also, it is a period that has an extraordinary charm for the literary connoisseur. It throws glamour over the "seventies," and, for that matter, on to the "eighties." Here are the characters of Flaubert and Maupa.s.sant as we should wish them to be. That _dejeuner_ by the Seine was probably organized by the resourceful Jean de Servigny, and there, sure enough, is Yvette with a fringe. The purest of painters becomes historical by accident. He expresses the unalloyed sensibility of an artist in terms of delicious contemporary life and gives us, advent.i.tiously, romance. A fascinating period, but not the great one.

Towards the end of 1881 Renoir set out on a tour in Italy, and, as if to show how little he was affected by what he found there, painted at Naples a large and important _Baigneuse_ (now in the Durand-Ruel collection) in which I can discover not the slightest trace of Italian influence. He is too thorough a Frenchman to be much of anything else.

The emphatic statement and counter-statement of the great Primitives is not in his way. He prefers to insinuate. Even in his most glorious moments he is discreet and tactful, fonder of a transition than an opposition, never pa.s.sionate. The new thing that came into his art about this time, and was to affect it for the next twenty years, was not Italy but Ingres.

The influence was at first an unhappy one. During three or four years, unable, it seems, to match the new conception of form with his intensely personal reaction, Renoir produced a certain number of unconvincing and uncharacteristic pictures (_e.g._, the dance series, _Dance a la Ville_, etc.). There is an uneasy harshness about the contours, the forms are imperfectly felt, they are wooden even, and in their placing one misses the old inevitability. Signed with another name these essays might by a dashing critic be called doctrinaire. Then in 1885 came the first _Baigneuses_ (collection J.E. Blanche), whereby Renoir put himself a good head above all contemporaries save Cezanne. If this picture were hung in a public gallery, and the numerous drawings made for it ranged alongside, how finely discredited would be those knowing ones who, in their desire to emphasize the difference between form and that of which form is composed, are in the habit of calling Renoir a great colourist and then pausing impressively. I suppose it is because he rarely uses a lead pencil that the wiseacres are able to fulfil their destiny. Drawing in charcoal or pastel need not be taken seriously; while drawing with the brush is apparently not drawing at all. That Renoir is a great draughtsman may be inferred from almost everything he has ever done. But (though that amazing _Boy with a Cat_ was achieved as early as 1868) it is the work of this period--and _Les Baigneuses_, with its attendant studies, are capital examples--that makes patent his mastery and ent.i.tles him obviously to a place between Ingres and Daumier.

That it should be difficult to find a date for the beginning of Renoir's last period does not much trouble me; but I am sorry that it is quite impossible to indicate in words its character. One can say confidently that the new conception was being elaborated between 1895 and 1900; one can suppose that its final character was to some extent imposed on the master by his growing infirmities. A painter who can hardly move arm or fingers will neither sweep nor wiggle. He must paint, if he is to paint at all, in blobs and smears and patches and soft strokes; and it is out of these that Renoir's latest works are built up. "Built up"--the expression is absurd. Rather, it is as though forms had been melted down to their component colours, and the pool of iridescent loveliness thus created fixed by a touch of the master's magic--lightly frozen over by an enchanting frost. Only ice is cold. At any rate, what happens to the spectator is that first he perceives a tangle of rather hot and apparently inharmonious tones; gradually he becomes aware of a subtle, astonishing, and unlooked-for harmony; finally, from this harmony emerge completely realized and exquisitely related forms. After which, if he has any sense of art, he remains spellbound and uncritical, and ceases to bother about how the thing was done. That, at least, is my impression of Renoir's latest style. Examples of it abound in Paris, notably M.

Maurice Gangnat's collection; and it is said that the artist intends these pictures to improve by keeping.

In his pleasant, well-written introduction M. Albert Andre gives a portrait of Renoir that is almost too good to be true: we are encouraged to believe just what we should like to believe. It is incredibly sympathetic. Yet it is very much what we might have guessed from the pictures had we dared. And, indeed, we did dare--some of us; for, besides its purely aesthetic character, its French taste and tact, the art of Renoir has over-tones to which the literary and historical intelligence cannot choose but listen. An intimate eulogy of France by a most lovable Frenchman is what, in our lazy moods, we allow these pictures to give us. They do it charmingly. For instance, though I never saw a Renoir that could justify a district visitor in showing more of her teeth than nature had already discovered, here, unmistakably, are Parisians enjoying themselves in their own Parisian way. Here is the France of the young man's fancy and the old man's envious dreams. Here, if you please, you may smell again that friture that ate so well, one Sunday at Argenteuil, twenty years ago, in the company of a young poet who must have had genius and two models who were certainly divine. And that group with the fat, young mother suckling her baby--there is all French frankness and French tenderness and family feeling without a trace of its wonted grimness and insincerity.

Renoir is as French as French can be, and he knows it:

Lorsque je regarde les maitres anciens je me fais l'effet d'un bien pet.i.t bonhomme, et pourtant je crois que de tous mes ouvrages il restera a.s.sez pour m'a.s.surer une place dans l'ecole francaise, cette ecole que j'aime tant, qui est si gentille, si claire, de si bonne compagnie... Et pas tapageuse.

Renoir will have his place in that school, but another niche has been prepared for him amongst an even grander company. When, in 1917, _Les Parapluies_ (a beautiful but not very characteristic work) was placed in the National Gallery some hundred English artists and amateurs seized the opportunity of sending the master a testimony of their admiration which, rather to their surprise and to their intense joy, apparently gave pleasure. In this they said:

Des l'instant ou votre tableau s'est trouve installe parmi les chefs-d'oeuvre des maitres anciens, nous avons eu la joie de constater qu'un de nos contemporains avait pris place d'emblee parmi les grands maitres de la tradition europeenne.

They said not a word too much.

TRADITION & MOVEMENTS

Much to its embarra.s.sment, the National Gallery finds itself possessed of that superb picture _Les Parapluies_; and as the director at last feels obliged to exhume those masterpieces which, for so many happy months, he and his colleagues have had, albeit in the dark, to themselves, we can now see Renoir amongst his peers. He is perfectly at home there. Renoir takes his place quite simply in the great tradition; and when Cezanne, who is still too cheap to be within the reach of a national collection, has attained a price that guarantees respectability he, too, will be seen to fit neatly into that tradition of which he is as much a part as Ingres or Poussin, Raphael or Piero della Francesca.

That Cezanne was a master, just as Poussin and Piero were, and that he, like them, is part of the tradition, is what all sensitive people know and the wiser keep to themselves. For by stating the plain fact that Renoir, Cezanne, and, for that matter, Matisse are all in the great tradition of painting one seems to suggest that the tradition is something altogether different from what most people would wish it to be. If one is right it follows that it is not simply the counter-movement to the contemporary movement; indeed, it follows that it is not a movement at all. This is intolerable. An artist, seen as the protagonist of a movement, the exponent of a theory, and the clue to an age, has a certain interest for all active-minded people; whereas, seen merely as an artist, which is how he must be seen if he is to be seen in the tradition, he is of interest only to those who care for art.

The significant characteristics of an artist, considered as the representative of a movement, are those in which he differs most from other artists; set him in the traditions and his one important characteristic is the one he shares with all--his being an artist.

In the tradition a work of art loses its value as a means. We must contemplate it as an end--as a direct means to aesthetic emotion rather--or let it be. Tradition, in fact, has to do with art alone; while with movements can be mixed up history, archaeology, philosophy, politics, geography, fashions, religion, and crime. So, by insisting on the fact that Matisse, Cezanne, Poussin, Piero, and Giotto are all in the tradition we insist on the fact that they are all artists. We rob them of their amusing but adscit.i.tious qualities; we make them utterly uninteresting to precisely 99.99 per cent. of our fellow-creatures; and ourselves we make unpopular.

The tradition of art begins with the first artist that ever lived, and will end with the last. Always it is being enriched or modified--never is it exhausted. The earliest artists are driven to creation by an irresistible desire to express themselves. Their over-bubbling minds supply abundance of matter; difficulties begin when they try to express it. Then it is they find themselves confronted by those terrible limitations of the human mind, and by other limitations, only less terrible, imposed by the medium in which they work. Every genuine artist--every artist, that is, with something of his own to say--is faced afresh by the problem, and must solve it for himself.

Nevertheless, each one who succeeds in creating an appropriate form for his peculiar experience leaves in that form a record, and from the sum of these records is deduced something, less definite far than a code, by no means a pattern or recipe, which is yet a sign and a source of half-conscious suggestion to those that follow. No artist can escape the tradition of art except by refusing to grapple with the problem; which is how most do escape it. The academic humbug uses the old language to say nothing, the bombastic charlatan devises a new one for the same purpose; but once a man has something to express, and the pa.s.sion to express it, he will find himself attacking the eternal problem and leaning on the inevitable tradition. Let anyone who doubts this mention quickly the name of some artist who owes nothing to his predecessors.

Often, however, owing either to some change in circ.u.mstances or to his innate peculiarity, a man of uncommon force and imagination will find himself with something to say for which the traditional instrument is, or at first seems to be, inadequate. What shall he do? Why, what Giotto did, what Masaccio did, what Ronsard and the poets of the Pleiade did, what Wordsworth did, and what Cezanne has done. All these great artists struck new veins, and to work them were obliged to overhaul the tool-chest. Of the traditional instruments some they reshaped and resharpened, some they twisted out of recognition, a few they discarded, many they retained. Above all, they travelled back along the tradition, tapping it and drawing inspiration from it, nearer to its source. Very rarely does the pioneer himself work out his seam: he leaves it to successors along with his technical discoveries. These they develop, themselves making experiments as they go forward, till of the heritage to which they succeeded they have left nothing--nothing but a fashion to be flouted by the next great original genius who shall rise. Such is the shape of a movement. A master, whose sole business it is to express himself, founds it incidentally, just as incidentally he enriches the tradition from which he borrows; successors exploit it; pious great-grand-nephews mummify and adore it. Movements are nothing but the stuff of which tradition is made. At any given moment tradition ends in the contemporary movement; the capital works of any age are almost sure to be capital examples of that movement; but a hundred years later, when these are clear-set in the tradition, the movement will have become dust and ashes--the daily bread of historians and archaeologists.

Though lecturers still hold up the Renaissance as an example of the happy and stagnant state of the arts in a golden age when rebels were unknown, their pupils are aware that Giotto, the father of Renaissance painting, broke with the _maniera greca_ at least as sharply as Cezanne did with the nineteenth-century convention; that in the art of the fifteenth century we have a revolt against Giottesque which must grievously have wounded many pious souls; and that Raphael himself stood, in his day, for a new movement. But distance gives a sense of proportion. We see the art of the Italian Renaissance whole, growing out of Byzantine and into French. The continuity is patent; and, what is much to my purpose, it is Giotto and his successors rather than the artists of the Palaeologie who seem to us to carry on the Byzantine tradition, while the heirs of the Renaissance are not Salvator Rosa and Carlo Dolci, but Claude and Poussin. The great artists stand out and join hands: the contests that clashed around them, the little men that aped them, the littler that abused, have fallen into one ruin. The odd thing is that, as often as not, the big men themselves have believed that it was the tradition, and not the stupid insensibility of their fellows, that thwarted them. They have made the mistake their enemies made infallibly: they have taken a dead movement for a live tradition.

For movements die; that is one of the respects in which they differ most significantly from the tradition. The movement is a vein which is worked out; the tradition a live thing that changes, grows, and persists. The artist with a new vision comes on the tradition at its near end, and finds its implements lying in a heap mixed with the fashions of the moribund movement. He chooses; he changes; what happens next will depend a good deal on the state of public opinion. Should the artist have the luck to be born in a sensitive age and an intelligent country his innovations may be accepted without undue hubbub. In that case he will realize that artists can no more dispense with the tradition than tradition can exist without artists, and will probably come to feel an almost exaggerated reverence for the monuments of the past. But should the public be dull and brutish, and hardening the dust of dead movements into what it is pleased to call "tradition," pelt with that word the thing which above all others is to dull brutes disquieting--I mean pa.s.sionate conviction--the artist, finding himself a.s.sailed in the name of tradition, will probably reply, "d.a.m.n the tradition." He will protest. And, for an artist, to become a protestant is even worse than using bad language.

Only in France, so far as I know, are the men who are working out the heritage of Cezanne allowed to be artists and expected to be nothing more. Elsewhere, the public by its uncritical att.i.tude seems to encourage them to pose as supermen or to become rebels. a.s.suredly I am not advocating that slightly fatuous open-mindedness which led some Germans to seize on the movement before it was well grown and deal with it as they have dealt with so many others, collecting its artists as though they were beetles, bottling them, setting them, cataloguing them, making no mistake about them, and arranging them neatly in museums for the dust to settle on. Organized alertness of that sort is only less depressing than the smartness of those Italians who pounced so promptly on the journalistic possibilities of the movement as a means of self-advertis.e.m.e.nt. All I ask for in the public is a little more intelligence and sensibility, and a more critical att.i.tude. Surely, by now, it should be impossible to hear what I heard only the other day--Mr. Charles Shannon being extolled, to humiliate some enterprising student, as a "traditional artist." Why, it would be as sensible to call the man who makes nest-eggs a traditional Buff Orpington! And ought it still to be possible for a cultivated dealer, because I had refused to admire a stale old crust by some young New English painter, who, to be in the movement, had misshaped a few conventionally drawn objects and put black lines round others--for a dealer, I say, who dabbles in culture to exclaim indignantly, as one did to me not long ago, "I can't think why you don't like it: it's Post-Impressionist, isn't it?"

If we cannot lose this habit of calling artists names, at least let us know exactly what we mean by them. By a.s.sociating artists with movements and counter-movements we encourage the superst.i.tion that in art there is some important distinction besides the distinction between good art and bad. There is not. Such distinctions as can be drawn between the genuine artists of one age and another, between traditional artists and eccentrics, though serviceable to historians and archaeologists, are pitfalls for critics and amateurs. To him who can help us better to appreciate works of art let us be duly grateful: to him who, from their extraneous qualities, can deduce amusing theories or pleasant fancies we will listen when we have time: but to him who would persuade us that their value can in any way depend on some non-aesthetic quality we must be positively rude. Now, if we are to get rid of those misleading labels from which works of art are supposed to derive a value over and above their aesthetic value, the first to go should be those arch-deceivers, "traditional" and "revolutionary." Let us understand that tradition is nothing but the essence, congealed and preserved for us by the masters in their works, of innumerable movements; and that movements are mere phases of the tradition from which they spring and in which they are swallowed up. We shall then be armed, on the one hand, against the solemn bore who requires us to admire his imitation of an old master because it is in the tradition; on the other, against the portentous "Ist," whose parthenogenetic masterpiece we are not in a state to relish till we have sucked down the pseudo-philosophic bolus that embodies his eponymous "Ism." To each we shall make the same reply: "Be so good as to remove your irrelevant label and we will endeavour to judge your work on its merits."

[Ill.u.s.tration: PICa.s.sO (_Collection Paul Rosenberg_)]

The names go together, as do those of Sh.e.l.ley and Keats or Fortnum and Mason. Even to people who seldom or never look seriously at a picture they have stood, these ten years, as symbols of modernity. They are pre-eminent; and for this there is reason. Matisse and Pica.s.so are the two immediate heirs to Cezanne. They are in the direct line; and through one of them a great part of the younger generation comes at its share of the patrimony. To their contemporaries they owe nothing: they came into the legacy and had to make what they could of it. They are the elder brothers of the movement, a fact which the movement occasionally resents by treating them as though they were its elder sisters.

Even to each other they owe nothing. Matisse, to be sure, swept for one moment out of his course by the overwhelming significance of Pica.s.so's early abstract work, himself made a move in that direction. But this adventure he quickly, and wisely, abandoned; the problems of Cubism could have helped him nothing to materialize his peculiar sensibility.

And this sensibility--this peculiar emotional reaction to what he sees--is his great gift. No one ever felt for the visible universe just what Matisse feels; or, if one did, he could not create an equivalent.

Because, in addition to this magic power of creation, Matisse has been blest with extraordinary sensibility both of reaction and touch, he is a great artist; because he trusts to it entirely he is not what for a moment apparently he wished to be--a _chef d'ecole_.

Pica.s.so, on the other hand, who never tried to be anything of the sort, is the paramount influence in modern painting--subject, of course, to the supreme influence of Cezanne. All the world over are students and young painters to whom his mere name is thrilling; to whom Pica.s.so is the liberator. His influence is ubiquitous: even in England it is immense. Not only those who, for all their denials--denials that spring rather from ignorance than bad faith--owe almost all they have to the inventor of Cubism, but artists who float so far out of the main stream as the Spensers and the Nashes, Mr. Lamb and Mr. John, would all have painted differently had Pica.s.so never existed.

Pica.s.so is a born _chef d'ecole_. His is one of the most inventive minds in Europe. Invention is as clearly his supreme gift as sensibility is that of Matisse. His career has been a series of discoveries, each of which he has rapidly developed. A highly original and extremely happy conception enters his head, suggested, probably, by some odd thing he has seen. Forthwith he sets himself to a.n.a.lyze it and disentangle those principles that account for its peculiar happiness. He proceeds by experiment, applying his hypothesis in the most unlikely places. The significant elements of negro sculpture are found to repeat their success in the drawing of a lemon. Before long he has established what looks like an infallible method for producing an effect of which, a few months earlier, no one had so much as dreamed. This is one reason why Pica.s.so is a born _chef d'ecole_. And this is why of each new phase in his art the earlier examples are apt to be the more vital and well-nourished. At the end he is approaching that formula towards which his intellectual effort tends inevitably. It is time for a new discovery.

Meanwhile a pack of hungry followers has been eyeing the young master as he made clearer and ever clearer the nature of his last. To this pack he throws hint after hint. And still the wolves pursue. You see them in knots and cl.u.s.ters all along the road he has travelled, gnawing, tugging at some unpicked idea. Worry! worry! worry! Here is a crowd of old laggards still lingering and snuffling over "the blue period." A vaster concourse is scattered about the spot where the n.i.g.g.e.r's head fell, and of these the strongest have carried off sc.r.a.ps for themselves, which they a.s.similate at leisure, lying apart; while round the trunk of Cubism is a veritable sea of swaying, struggling, ravenous creatures. The howling is terrific. But Pica.s.so himself is already far away elaborating an idea that came to him one day as he contemplated a drawing by Ingres.

And, besides being extraordinarily inventive, Pica.s.so is what they call "an intellectual artist." Those who suppose that an intellectual artist is one who spends his time on his head mistake. Milton and Mantegna were intellectual artists: it may be doubted whether Caravaggio and Rostand were artists at all. An intellectual artist is one who feels first--a peculiar state of emotion being the point of departure for all works of art--and goes on to think. Obviously Pica.s.so has a pa.s.sionate sense of the significance of form; also, he can stand away from his pa.s.sion and consider it; apparently in this detached mood it is that he works. In art the motive power is heat always; some drive their engines by means of boiling emotion, others by the incandescence of intellectual pa.s.sion.

These go forward by intense concentration on the problem; those swing with breathless precision from feeling to feeling. Sophocles, Masaccio, and Bach are intellectuals in this sense, while Shakespeare, Correggio, and Mozart trust their sensibility almost as a bird trusts its instinct.

It never entered the head of a swallow to criticize its own methods; and if Mozart could not write a tune wrong, that was not because he had first tested his idea at every point, but because he was Mozart. Yet no one ever thought of going to a swallow for lessons in aviation; or, rather, Daedalus did, and we all know what came of it.

That is my point. I do not presume to judge between one method of creation and another; I shall not judge between Matisse and Pica.s.so; but I do say that, as a rule, it is the intellectual artist who becomes, in spite of himself, schoolmaster to the rest. And there is a reason for this. By expressing themselves intellectual artists appeal to us aesthetically; but, in addition, by making, or seeming to make, some statement about the nature of the artistic problem they set us thinking.

We feel sure they have something to say about the very stuff of art which we, clumsily enough, can grasp intellectually. With purely aesthetic qualities the intellect can do nothing: but here, it seems, is something the brain can get hold of. Therefore we study them and they become our leaders; which does not make them our greatest artists.

Matisse may yet be a better painter than Pica.s.so.

Be that as it may, from Matisse there is little or nothing to be learned, since Matisse relies on his peculiar sensibility to bring him through. If you want to paint like him, feel what he feels, conduct it to the tips of your fingers, thence on to your canvas, and there you are. The counsel is not encouraging. These airy creatures try us too high. Indeed, it sometimes strikes me that even to appreciate them you must have a touch of their sensibility. A critic who is apt to be sensible was complaining the other day that Matisse had only one instrument in his orchestra. There are orchestras in which fifty instruments sound as one. Only it takes a musician to appreciate them.

Also, one hears the others talking about "the pretty, tinkley stuff"

of Mozart. Those who call the art of Matisse slight must either be insensitive or know little of it. Certainly Matisse is capable of recording, with an exquisite gesture and not much more, just the smell of something that looked as though it would be good to eat. These are notes. Notes are often slight--I make the critics a present of that.

Also of this: it takes a more intense effort of the creative imagination to leave out what Tchehov leaves out of his short stories than to say what Meredith put into his long ones.

In the Plutarchian method there was ever a snare, and I have come near treading in it. The difference between Matisse and Pica.s.so is not to be stated in those sharp ant.i.theses that every journalist loves. Nothing could be more obtuse than to represent one as all feeling and the other all thought. The art of Pica.s.so, as a matter of fact, is perhaps more personal even than that of Matisse, just because his sensibility is perhaps even more curious. Look at a Cubist picture by him amongst other Cubists. Here, if anywhere, amongst these abstractions you would have supposed that there was small room for idiosyncrasy. Yet at M. Leonce Rosenberg's gallery no amateur fails to spot the Pica.s.sos. His choice of colours, the appropriateness of his most astonishing audacities, the disconcerting yet delightful perfection of his taste, the unlooked-for yet positive beauty of his harmonies make Pica.s.so one of the most personal artists alive.

And if Pica.s.so is anything but a dry doctrinaire, Matisse is no singing bird with one little jet of spontaneous melody. I wish his sculpture were better known in England, for it disposes finely of the ridiculous notion that Matisse is a temperament without a head. Amongst his bronze and plaster figures you will find sometimes a series consisting of several versions of the same subject, in which the original superabundant conception has been reduced to bare essentials by a process which implies the severest intellectual effort. Nothing that Matisse has done gives a stronger sense of his genius, and, at the same time, makes one so sharply aware of a brilliant intelligence and of erudition even.

Amongst the hundred differences between Matisse and Pica.s.so perhaps, after all, there is but one on which a critic can usefully insist. Even about that he can say little that is definite. Only, it does appear to be true that whereas Matisse is a pure artist, Pica.s.so is an artist and something more--an involuntary preacher if you like. Neither, of course, falls into the habit of puffing out his pictures with literary stuff, though Pica.s.so has, on occasions, allowed to filter into his art a, to me, most distasteful dash of sentimentality. That is not the point, however. The point is that whereas both create without commenting on life, Pica.s.so, by some inexplicable quality in his statement, does unmistakably comment on art. That is why he, and not Matisse, is master of the modern movement.

THE PLACE OF ART IN ART CRITICISM

The knowing ones--those, I mean, who are always invited to music after tea, and often to supper after the ballet--seem now to agree that in art significant form is the thing. You are not to suppose that, in saying this, I am trying to make out that all these distinguished, or soon to be distinguished, people have been reading my book. On the contrary, I have the solidest grounds for believing that very few of them have done that; and those that have treat me no better than they treated Hegel.

For, just as an Hegelian is not so much a follower of that philosopher as an expounder, one who has an interpretation of his own, and can tell you what Hegel would have said if Hegel had been endowed by The Absolute with the power of saying anything, so of those admirable people who agree, for the moment, that significant form is what matters, no two are quite agreed as to what significant form is.

Only as to what it is not is there complete unanimity; though there is a tendency to come together on one or two positive points. It is years since I met anyone, careful of his reputation, so bold as to deny that the literary and anecdotic content of a work of visual art, however charming and lively it might be, was mere surplusage. The significance of a picture, according to the _cognoscenti_, must be implicit in its forms; its essential quality is something which appeals directly to the sensibility of any sensitive person; and any reference to life, to be of consequence, must be a reference to that fundamental experience which is the common heritage of mankind. Thus, those who cannot bring themselves to accept the more austere definition of the term are willing to recognize as significant certain qualities which are not purely formal.

They will recognize, for instance, the tragedy of Michael Angelo, the gaiety of Fra Angelico, the lyricism of Correggio, the gravity of Poussin, and the romance of Giorgione. They recognize them as pertaining, not to the subjects chosen, but to the mind and character of the artist. Such manifestations in line and colour of personality they admit as relevant; but they are quite clear that the gossip of Frith and the touching prattle of Sir Luke Fildes are nothing to the purpose.