The Life of Reason Part 39

[Sidenote: Servile arts may grow spontaneous or their products may be renounced.]

This needful abridgment can take place in two directions. The art may become instinctive, unconscious of the utility that backs it and conscious only of the solicitation that leads it on. In that measure human nature is adapted to its conditions; lessons long dictated by experience are actually learned and become hereditary habits. So inclination to hunt and fondness for nursing children have pa.s.sed into instincts in the human race; and what if it were a forced art would be servile, by becoming spontaneous has risen to be an ingredient in ideal life; for sport and maternity are human ideals. In an opposite direction servile arts may be abridged by a lapse of the demand which required them. The servile art of vine-dressers, for instance, would meet such a fate if the course of history, instead of tending to make the vintage an ideal episode and to create worshippers of Bacchus and Priapus, tended rather to bring about a distaste for wine and made the whole industry superfluous. This solution is certainly less happy than the other, insomuch as it suppresses a function instead of taking it up into organic life; yet life to be organic has to be exclusive and finite; it has to work out specific tendencies in a specific environment; and therefore to surrender a particular impeded impulse may involve a clear gain, if only a compensating unimpeded good thereby comes to light elsewhere. If wine disappeared, with all its humane and symbolic consecrations, that loss might bring an ultimate gain, could some less treacherous friend of frankness and merriment be thereby brought into the world.

In practice servile art is usually mitigated by combining these two methods; the demand subserved, being but ill supported, learns to restrain itself and be less importunate; while at the same time habit renders the labour which was once unwilling largely automatic, and even overlays it with ideal a.s.sociations. Human nature is happily elastic; there is hardly a need that may not be m.u.f.fled or suspended, and hardly an employment that may not be relieved by the automatic interest with which it comes to be pursued. To this automatic interest other palliatives are often added, sometimes religion, sometimes mere dulness and resignation; but in these cases the evil imposed is merely counterbalanced or forgotten, it is not remedied. Reflective and spiritual races minimise labour by renunciation, for they find it easier to give up its fruits than to justify its exactions. Among energetic and self-willed men, on the contrary, the demand for material progress remains predominant, and philosophy dwells by preference on the possibility that a violent and continual subjection in the present might issue in a glorious future dominion. This possible result was hardly realised by the Jews, nor long maintained by the Greeks and Romans, and it remains to be seen whether modern industrialism can achieve it. In fact, we may suspect that success only comes when a nation's external task happens to coincide with its natural genius, so that a minimum of its labour is servile and a maximum of its play is beneficial. It is in such cases that we find colossal achievements and apparently inexhaustible energies. Prosperity is indeed the basis of every ideal attainment, so that prematurely to recoil from hardship, or to be habitually conscious of hardship at all, amounts to renouncing beforehand all earthly goods and all chance of spiritual greatness. Yet a chance is no certainty. When glory requires t.i.tanic labours it often finds itself in the end buried under a pyramid rather than raised upon a pedestal. Energies which are not from the beginning self-justifying and flooded with light seldom lead to ideal greatness.

[Sidenote: Art starts from two potentialities: its material and its problem.]

The action to which industry should minister is accordingly liberal or spontaneous action; and this one condition of rationality in from two the arts. But a second condition is implicit in the first: freedom means freedom in some operation, ideality means the ideality of something embodied and material. Activity, achievement, a pa.s.sage from prospect to realisation, is evidently essential to life. If all ends were already reached, and no art were requisite, life could not exist at all, much less a Life of Reason. No politics, no morals, no thought would be possible, for all these move towards some ideal and envisage a goal to which they presently pa.s.s. The transition is the activity, without which achievement would lose its zest and indeed its meaning; for a situation could never be achieved which had been given from all eternity. The ideal is a concomitant emanation from the natural and has no other possible status. Those human possessions which are perennial and of inalienable value are in a manner potential possessions only. Knowledge, art, love are always largely in abeyance, while power is absolutely synonymous with potentiality. Fruition requires a continual recovery, a repeated re-establishment of the state we enjoy. So breath and nutrition, feeling and thought, come in pulsations; they have only a periodic and rhythmic sort of actuality. The operation may be sustained indefinitely, but only if it admits a certain internal oscillation.

A creature like man, whose mode of being is a life or experience and not a congealed ideality, such as eternal truth might show, must accordingly find something to do; he must operate in an environment in which everything is not already what he is presently to make it. In the actual world this first condition of life is only too amply fulfilled; the real difficulty in man's estate, the true danger to his vitality, lies not in want of work but in so colossal a disproportion between demand and opportunity that the ideal is stunned out of existence and perishes for want of hope. The Life of Reason is continually beaten back upon its animal sources, and nations are submerged in deluge after deluge of barbarism. Impressed as we may well be by this ancient experience, we should not overlook the complementary truth which under more favourable circ.u.mstances would be as plain as the other: namely, that our deepest interest is after all to live, and we could not live if all acquisition, a.s.similation, government, and creation had been made impossible for us by their foregone realisation, so that every operation was forestalled by the given fact. The distinction between the ideal and the real is one which the human ideal itself insists should be preserved. It is an essential expression of life, and its disappearance would be tantamount to death, making an end to voluntary transition and ideal representation. All objects envisaged either in vulgar action or in the airiest cognition must be at first ideal and distinct from the given facts, otherwise action would have lost its function at the same moment that thought lost its significance. All life would have collapsed into a purposeless datum.

The ideal requires, then, that opportunities should be offered for realising it through action, and that transition should be possible to it from a given state of things. One form of such transition is art, where the ideal is a possible and more excellent form to be given to some external substance or medium. Art needs to find a material relatively formless which its business is to shape; and this initial formlessness in matter is essential to art's existence. Were there no stone not yet sculptured and built into walls, no sentiment not yet perfectly uttered in poetry, no distance or oblivion yet to be abolished by motion or inferential thought, activity of all sorts would have lost its occasion. Matter, or actuality in what is only potentially ideal, is therefore a necessary condition for realising an ideal at all.

[Sidenote: Each must be definite and congruous with the other.]

This potentiality, however, in so far as the ideal requires it, is a quite definite disposition. Absolute chaos would defeat life as surely as would absolute ideality. Activity, in presupposing material conditions, presupposes them to be favourable, so that a movement towards the ideal may actually take place. Matter, which from the point of view of a given ideal is merely its potentiality, is in itself the potentiality of every other ideal as well; it is accordingly responsible to no ideal in particular and proves in some measure refractory to all.

It makes itself felt, either as an opportune material or as an accidental hindrance, only when it already possesses definite form and affinities; given in a certain quant.i.ty, quality, and order, matter feeds the specific life which, if given otherwise, it would impede or smother altogether.

[Sidenote: A sophism exposed]

Art, in calling for materials, calls for materials plastic to its influence and definitely predisposed to its ends. Unsuitableness in the data far from grounding action renders it abortive, and no expedient could be more sophistical than that into which theodicy, in its desperate straits, has sometimes been driven, of trying to justify as conditions for ideal achievement the very conditions which make ideal achievement impossible. The given state from which transition is to take place to the ideal must support that transition; so that the desirable want of ideality which plastic matter should possess is merely relative and strictly determined. Art and reason find in nature the background they require; but nature, to be wholly justified by its ideal functions, would have to subserve them perfectly. It would have to offer to reason and art a sufficient and favourable basis; it would have to feed sense with the right stimuli at the right intervals, so that art and reason might continually flourish and be always moving to some new success. A poet needs emotions and perceptions to translate into language, since these are his subject-matter and his inspiration; but starvation, physical or moral, will not help him to sing. One thing is to meet with the conditions inherently necessary for a given action; another thing is to meet with obstacles fatal to the same. A propitious formlessness in matter is no sort of evil; and evil is so far from being a propitious formlessness in matter that it is rather an impeding form which matter has already a.s.sumed.

[Sidenote: Industry prepares matter for the liberal arts.]

Out of this appears, with sufficient clearness, the rational function which the arts possess. They give, as nature does, a form to matter, but they give it a more propitious form. Such success in art is possible only when the materials and organs at hand are in a large measure already well disposed; for it can as little exist with a dull organ as with no organ at all, while there are winds in which every sail must be furled. Art depends upon profiting by a bonanza and learning to sail in a good breeze, strong enough for speed and conscious power but placable enough for dominion and liberty of soul. Then perfection in action can be attained and a self-justifying energy can emerge out of apathy on the one hand and out of servile and wasteful work on the other. Art has accordingly two stages: one mechanical or industrial, in which untoward matter is better prepared, or impeding media are overcome; the other liberal, in which perfectly fit matter is appropriated to ideal uses and endowed with a direct spiritual function. A premonition or rehearsal of these two stages may be seen in nature, where nutrition and reproduction fit the body for its ideal functions, whereupon sensation and cerebration make it a direct organ of mind. Industry merely gives nature that form which, if more thoroughly humane, she might have originally possessed for our benefit; liberal arts bring to spiritual fruition the matter which either nature or industry has prepared and rendered propitious. This spiritual fruition consists in the activity of turning an apt material into an expressive and delightful form, thus filling the world with objects which by symbolising ideal energies tend to revive them under a favouring influence and therefore to strengthen and refine them.

[Sidenote: Each partakes of the other]

It remains merely to note that all industry contains an element of fine art and all fine art an element of industry; since every proximate end, in being attained, satisfies the mind and manifests the intent that pursued it; while every operation upon a material, even one so volatile as sound, finds that material somewhat refractory. Before the product can attain its ideal function many obstacles to its transparency and fitness have to be removed. A certain amount of technical and instrumental labour is thus involved in every work of genius, and a certain genius in every technical success.

CHAPTER III

EMERGENCE OF FINE ART

[Sidenote: Art is spontaneous action made stable by success.]

Action which is purely spontaneous is merely tentative. Any experience of success or utility which might have preceded, if it availed to make action sure, would avail to make it also intentional and conscious of its ulterior results. Now the actual issue which an action is destined to have, since it is something future and problematical, can exert no influence on its own antecedents; but if any picture of what the issue is likely to be accompanies the heat and momentum of action, that picture being, of all antecedents in the operation, the one most easily remembered and described, may be picked out as essential, and dignified with the name of motive or cause. This will not happen to every prophetic idea; we may live in fear and trembling as easily as with an arrogant consciousness of power. The difference flows from the greater or lesser affinity that happens to exist between expectation and instinct. Action remains always, in its initial phase, spontaneous and automatic; it retains an inwardly grounded and perfectly blind tendency of its own; but this tendency may agree or clash with the motor impulses subtending whatever ideas may at the same time people the fancy. If the blind and the ideal impulses agree, spontaneous action is voluntary and its result intentional; if they clash, the ideas remain speculative and idle, random, ineffectual wishes; while the result, not being referable to any idea, is put down to fate. The sense of power, accordingly, shows either that events have largely satisfied desire, so that natural tendency goes hand in hand with the suggestions of experience, or else that experience has not been allowed to count at all and that the future is being painted _a priori_. In the latter case the sense of power is illusory. Action will then never really issue in the way intended, and even thought will only seem to make progress by constantly forgetting its original direction.

Though life, however, is initially experimental and always remains experimental at bottom, yet experiment fortifies certain tendencies and cancels others, so that a gradual sediment of habit and wisdom is formed in the stream of time. Action then ceases to be merely tentative and spontaneous, and becomes art. Foresight begins to accompany practice and, as we say, to guide it. Purpose thus supervenes on useful impulse, and conscious expression on self-sustaining automatism. Art lies between two extremes. On the one side is purely spontaneous fancy, which would never foresee its own works and scarcely recognise or value them after they had been created, since at the next moment the imaginative current would as likely as not have faced about and might be making in the opposite direction; and on the other side is pure utility, which would deprive the work of all inherent ideality, and render it inexpressive of anything in man save his necessities. War, for instance, is an art when, having set itself an ideal end, it devises means of attaining it; but this ideal end has for its chief basis some failure in politics and morals. War marks a weakness and disease in human society, and its best triumphs are glorious evils--cruel and treacherous remedies, big with new germs of disease. War is accordingly a servile art and not essentially liberal; whatever inherent values its exercise may have would better be realised in another medium. Yet out of the pomp and circ.u.mstance of war fine arts may arise--music, armoury, heraldry, and eloquence. So utility leads to art when its vehicle acquires intrinsic value and becomes expressive. On the other hand, spontaneous action leads to art when it acquires a rational function. Thus utterance, which is primarily automatic, becomes the art of speech when it serves to mark crises in experience, making them more memorable and influential through their artificial expression; but expression is never art while it remains expressive to no purpose.

[Sidenote: It combines utility and automatism.]

A good way of understanding the fine arts would be to study how they grow, now out of utility, now out of automatism. We should thus see more clearly how they approach their goal, which can be nothing but the complete superposition of these two characters. If all practice were art and all art perfect, no action would remain compulsory and not justified inherently, while no creative impulse would any longer be wasteful or, like the impulse to thrum, symptomatic merely and irrelevant to progress. It is by contributing to the Life of Reason and merging into its substance that art, like religion or science, first becomes worthy of praise. Each element comes from a different quarter, bringing its specific excellence and needing its peculiar purification and enlightenment, by co-ordination with all the others; and this process of enlightenment and purification is what we call development in each department. The meanest arts are those which lie near the limit either of utility or of automatic self-expression. They become n.o.bler and more rational as their utility is rendered spontaneous or their spontaneity beneficent.

[Sidenote: Automatism fundamental and irresponsible.]

The spontaneous arts are older than the useful, since man must live and act before he can devise instruments for living and acting better. Both the power to construct machines and the end which, to be useful, they would have to serve, need to be given in initial impulse. There is accordingly a vast amount of irresponsible play and loose experiment in art, as in consciousness, before these gropings acquire a settled habit and function, and rationality begins. The farther back we go into barbarism the more we find life and mind busied with luxuries; and though these indulgences may repel a cultivated taste and seem in the end cruel and monotonous, their status is really nearer to that of religion and spontaneous art than to that of useful art or of science.

Ceremony, for instance, is compulsory in society and sometimes truly oppressive, yet its root lies in self-expression and in a certain ascendency of play which drags all life along into conventional channels originally dug out in irresponsible bursts of action. This occurs inevitably and according to physical a.n.a.logies. Bodily organs grow automatically and become necessary moulds of life. We must either find a use for them or bear as best we may the idle burden they impose. Of such burdens the barbarian carries the greatest possible sum; and while he paints the heavens with his grotesque mythologies, he enc.u.mbers earth with inventions and prescriptions almost as gratuitous. The fiendish dances and shouts, the cruel initiations, mutilations, and sacrifices in which savages indulge, are not planned by them deliberately nor justified in reflection. Men find themselves falling into these practices, driven by a tradition hardly distinguishable from instinct.

In its periodic fury the spirit hurries them into wars and orgies, quite as it kindles sudden flaming visions in their brains, habitually so torpid. The spontaneous is the worst of tyrants, for it exercises a needless and fruitless tyranny in the guise of duty and inspiration.

Without mitigating in the least the subjection to external forces under which man necessarily labours, it adds a new artificial subjection to his own false steps and childish errors.

[Sidenote: It is tamed by contact with the world.]

This mental vegetation, this fitful nervous groping, is nevertheless a sign of life, out of which art emerges by discipline and by a gradual application to real issues. An artist is a dreamer consenting to dream of the actual world; he is a highly suggestible mind hypnotised by reality. Even barbaric genius may find points of application in the world. These points will be more numerous the more open the eyes have been, the more docile and intelligent the mind is that gathers and renders back its impressions in a synthetic and ideal form. Intuition will then represent, at least symbolically, an actual situation. Grimace and gesture and ceremony will be modified by a sense of their effect; they will become artful and will transform their automatic expressiveness into ideal expression. They will become significant of what it is intended to communicate and important to know; they will have ceased to be irresponsible exercises and vents for pa.s.sing feeling, by which feeling is dissipated, as in tears, without being embodied and intellectualised, as in a work of art.

[Sidenote: The dance.]

[Sidenote: Functions of gesture.]

The dance is an early practice that pa.s.ses after this fashion into an art. A prancing stallion may transfigure his movements more beautifully than man is capable of doing; for the springs and limits of effect are throughout mechanical, and man, in more than one respect, would have to become a centaur before he could rival the horse's prowess. Human instinct is very imperfect in this direction, and grows less happy the more artificial society becomes; most dances, even the savage ones, are somewhat ridiculous. A rudimentary instinct none the less remains, which not only involves a faculty of heightened and rhythmic motion, but also a.s.sures a direct appreciation of such motion when seen in others. The conscious agility, _fougue_, and precision which fill the performer become contagious and delight the spectator as well. There are indeed dances so ugly that, like those of contemporary society, they cannot be enjoyed unless they are shared; they yield pleasures of exercise only, or at best of movement in unison. But when man was nearer to the animal and his body and soul were in happier conjunction, when society, too, was more compulsive over the individual, he could lend himself more willingly and gracefully to being a figure in the general pageant of the world. The dance could then detach itself from its early a.s.sociation with war and courtship and ally itself rather to religion and art. From being a spontaneous vent for excitement, or a blind means of producing it, the dance became a form of discipline and conscious social control--a cathartic for the soul; and this by a quite intelligible transition. Gesture, of which the dance is merely a pervasive use, is an incipient action. It is conduct in the groping stage, before it has lit on its purpose, as can be seen unmistakably in all the gesticulation of love and defiance. In this way the dance is attached to life initially by its physiological origin. Being an incipient act, it naturally leads to its own completion and may arouse in others the beginnings of an appropriate response. Gesture is only less catching and less eloquent than action itself. But gesture, while it has this power of suggesting action and stimulating the response which would be appropriate if the action took place, may be arrested in the process of execution, since it is incipient only; it will then have revealed an intention and betrayed a state of mind. Thus it will have found a function which action itself can seldom fulfil. When an act is done, indications of what it was to be are superfluous; but indications of possible acts are in the highest degree useful and interesting. In this way gesture a.s.sumes the role of language and becomes a means of rational expression. It remains suggestive and imitable enough to convey an idea, but not enough to precipitate a full reaction; it feeds that sphere of merely potential action which we call thought; it becomes a vehicle for intuition.

Under these circ.u.mstances, to tread the measures of a sacred dance, to march with an army, to bear one's share in any universal act, fills the heart with a voluminous silent emotion. The ma.s.sive suggestion, the pressure of the ambient will, is out of all proportion to the present call for action. Infinite resources and definite premonitions are thus stored up in the soul; and merely to have moved solemnly together is the best possible preparation for living afterwards, even if apart, in the consciousness of a general monition and authority.

[Sidenote: Automatic music.]

Parallel to this is the genesis and destiny of music, an art originally closely intertwined with the dance. The same explosive forces that agitate the limbs loosen the voice; hand, foot, and throat mark their wild rhythm together. Birds probably enjoy the pulsation of their singing rather than its sound. Even human music is performed long before it is listened to, and is at first no more an art than sighing. The original emotions connected with it are felt by partic.i.p.ation in the performance--a partic.i.p.ation which can become ideal only because, at bottom, it is always actual. The need of exercise and self-expression, the force of contagion and unison, bears the soul along before an artistic appreciation of music arises; and we may still observe among civilised races how music a.s.serts itself without any aesthetic intent, as when the pious sing hymns in common, or the sentimental, at sea, cannot refrain from whining their whole homely repertory in the moonlight. Here as elsewhere, instinct and habit are phases of the same inner disposition. What has once occurred automatically on a given occasion will be repeated in much the same form when a similar occasion recurs.

Thus impulse, reinforced by its own remembered expression, pa.s.ses into convention. Savages have a music singularly monotonous, automatic, and impersonal; they cannot resist the indulgence, though they probably have little pleasure in it. The same thing happens with customary sounds as with other prescribed ceremonies; to omit them would be shocking and well-nigh impossible, yet to repeat them serves no end further than to avoid a sense of strangeness or inhibition. These automatisms, however, in working themselves out, are not without certain retroactive effects: they leave the system exhausted or relieved, and they have meantime played more or less agreeably on the senses. The music we make automatically we cannot help hearing incidentally; the sensation may even modify the expression, since sensation too has its physical side.

The expression is reined in and kept from becoming vagrant, in proportion as its form and occasion are remembered. The automatic performer, being henceforth controlled more or less by reflection and criticism, becomes something of an artist: he trains himself to be consecutive, impressive, agreeable; he begins to compare his improvisation with its subject and function, and thus he develops what is called style and taste.

CHAPTER IV

MUSIC

[Sidenote: Music is a world apart.]

Sound readily acquires ideal values. It has power in itself to engross attention and at the same time may be easily diversified, so as to become a symbol for other things. Its direct empire is to be compared with that of stimulants and opiates, yet it presents to the mind, as these do not, a perception that corresponds, part by part, with the external stimulus. To hear is almost to understand. The process we undergo in mathematical or dialectical thinking is called understanding, because a natural sequence is there adequately translated into ideal terms. Logical connections seem to be internally justified, while only the fact that we perceive them here and now, with more or less facility, is attributed to brute causes. Sound approaches this sort of ideality; it presents to sense something like the efficacious structure of the object. It is almost mathematical; but like mathematics it is adequate only by being abstract; and while it discloses point by point one strain in existence, it leaves many other strains, which in fact are interwoven with it, wholly out of account. Music is accordingly, like mathematics, very nearly a world by itself; it contains a whole gamut of experience, from sensuous elements to ultimate intellectual harmonies. Yet this second existence, this life in music, is no mere ghost of the other; it has its own excitements, its quivering alternatives, its surprising turns; the abstract energy of it takes on so much body, that in progression or declension it seems quite as impa.s.sioned as any animal triumph or any moral drama.

[Sidenote: It justifies itself.]

That a pattering of sounds on the ear should have such moment is a fact calculated to give pause to those philosophers who attempt to explain consciousness by its utility, or who wish to make physical and moral processes march side by side from all eternity. Music is essentially useless, as life is: but both have an ideal extension which lends utility to its conditions. That the way in which idle sounds run together should matter so much is a mystery of the same order as the spirit's concern to keep a particular body alive, or to propagate its life. Such an interest is, from an absolute point of view, wholly gratuitous; and so long as the natural basis and expressive function of spirit are not perceived, this mystery is baffling. In truth the order of values inverts that of causes; and experience, in which all values lie, is an ideal resultant, itself ineffectual, of the potencies it can conceive. Delight in music is liberal; it makes useful the organs and processes that subserve it. These agencies, when they support a conscious interest in their operation, give that operation its first glimmering justification, and admit it to the rational sphere. Just so when organic bodies generate a will bent on their preservation, they add a value and a moral function to their equilibrium. In vain should we ask for what purpose existences arise, or become important; that purpose, to be such, must already have been important to some existence; and the only question that can be asked or answered is what recognised importance, what ideal values, actual existences involve.

[Sidenote: It is vital and transient.]

We happen to breathe, and on that account are interested in breathing; and it is no greater marvel that, happening to be subject to intricate musical sensations, we should be in earnest about these too. The human ear discriminates sounds with ease; what it hears is so diversified that its elements can be ma.s.sed without being confused, or can form a sequence having a character of its own, to be appreciated and remembered. The eye too has a field in which clear distinctions and relations appear, and for that reason is an organ favourable to intelligence; but what gives music its superior emotional power is its rhythmic advance. Time is a medium which appeals more than s.p.a.ce to emotion. Since life is itself a flux, and thought an operation, there is naturally something immediate and breathless about whatever flows and expands. The visible world offers itself to our regard with a certain lazy indifference. "Peruse me," it seems to say, "if you will. I am here; and even if you pa.s.s me by now and later find it to your advantage to resurvey me, I may still be here." The world of sound speaks a more urgent language. It insinuates itself into our very substance, and it is not so much the music that moves us as we that move with it. Its rhythms seize upon our bodily life, to accelerate or to deepen it; and we must either become inattentive altogether or remain enslaved.

[Sidenote: Its physical affinities.]

This imperious function in music has lent it functions which are far from aesthetic. Song can be used to keep in unison many men's efforts, as when sailors sing as they heave; it can make persuasive and obvious sentiments which, if not set to music, might seem absurd, as often in love songs and in psalmody. It may indeed serve to prepare the mind for any impression whatever, and render the same more intense when it comes.

Music was long used before it was loved or people took pains to refine it. It would have seemed as strange in primitive times to turn utterance into a fine art as now to make aesthetic paces out of mourning or child-birth. Primitive music is indeed a wail and a parturition; magical and suggestive as it may be, for long ages it never bethinks itself to be beautiful. It is content to furnish a contagious melancholy employment to souls without a language and with little interest in the real world. Barbaric musicians, singing and playing together more or less at random, are too much carried away by their performance to conceive its effect; they cry far too loud and too unceasingly to listen. A contagious tradition carries them along and controls them, in a way, as they improvise; the a.s.sembly is hardly an audience; all are performers, and the crowd is only a stimulus that keeps every one dancing and howling in emulation. This unconsidered flow of early art remains present, more or less, to the end. Instead of vague custom we have schools, and instead of swaying mult.i.tudes academic example; but many a discord and mannerism survive simply because the musician is so suggestible, or so lost in the tumult of production, as never to reconsider what he does, or to perceive its wastefulness.