THE TWO KINDS OF ASCETICISM
It is not possible to separate an emotion or a spiritual state from the image that calls it up and gives it expression. Michael Angelo’s Moses, Velasquez’ Philip the Second, the colour purple, a crucifix, call into life an emotion or state that vanishes with them because they are its only possible expression, and that is why no mind is more valuable than the images it contains. The imaginative writer differs from the saint in that he identifies himself – to the neglect of his own soul, alas! – with the soul of the world, and frees himself from all that is impermanent in that soul, an ascetic not of women and wine, but of the newspapers. That which is permanent in the soul of the world upon the other hand, the great passions that trouble all and have but a brief recurring life of flower and seed in any man, is the renunciation of the saint who seeks not an eternal art, but his own eternity. The artist stands between the saint and the world of impermanent things, and just in so far as his mind dwells on what is impermanent in his sense, on all that ‘modern experience and the discussion of our interests,’ that is to say on what never recurs, as desire and hope, terror and weariness, spring and autumn, recur in varying rhythms, will his mind become critical, as distinguished from creative, and his emotions wither. He will think less of what he sees and more of his own attitude towards it, and will express this attitude by an essentially critical selection and emphasis. I am not quite sure of my memory, but I think that Mr. Ricketts has said in his book on the Prado that he feels the critic in Velasquez for the first time in painting, and we all feel the critic in Whistler and Degas, in Browning, even in Mr. Swinburne, in the finest art of all ages but the greatest. The end for art is the ecstasy awakened by the presence before an ever-changing mind of what is permanent in the world, or by the arousing of that mind itself into the very delicate and fastidious mood habitual with it when it is seeking those permanent and recurring things. There is a little of both ecstasies at all times, but at this time we have a small measure of the creative impulse itself, of the divine vision, a great one of ‘the lost traveller’s dream under the hill,’ perhaps because all the old simple things have been painted or written, and they will only have meaning for us again when a new race or a new civilisation has made us look upon all with new eyesight.
IN THE SERPENT’S MOUTH
There is an old saying that God is a circle whose centre is everywhere. If that is true, the saint goes to the centre, the poet and artist to the ring where everything comes round again. The poet must not seek for what is still and fixed, for that has no life for him; and if he did, his style would become cold and monotonous, and his sense of beauty faint and sickly, as are both style and beauty to my imagination in the prose and poetry of Newman, but be content to find his pleasure in all that is for ever passing away that it may come again, in the beauty of woman, in the fragile flowers of spring, in momentary heroic passion, in whatever is most fleeting, most impassioned, as it were, for its own perfection, most eager to return in its glory. Yet perhaps he must endure the impermanent a little, for these things return, but not wholly, for no two faces are alike, and, it may be, had we more learned eyes, no two flowers. Is it that all things are made by the struggle of the individual and the world, of the unchanging and the returning, and that the saint and the poet are over all, and that the poet has made his home in the Serpent’s mouth?
THE BLACK AND THE WHITE ARROWS
Instinct creates the recurring and the beautiful, all the winding of the serpent; but reason, the most ugly man, as Blake called it, is a drawer of the straight line, the maker of the arbitrary and the impermanent, for no recurring spring will ever bring again yesterday’s clock. Sanctity has its straight line also, darting from the centre, and with these arrows the many-coloured serpent, theme of all our poetry, is maimed and hunted. He that finds the white arrow shall have wisdom older than the Serpent, but what of the black arrow? How much knowledge, how heavy a quiver of the crow-feathered ebony rods can the soul endure?
HIS MISTRESS’S EYEBROWS
The preoccupation of our Art and Literature with knowledge, with the surface of life, with the arbitrary, with mechanism, has arisen out of the root. A careful, but not necessarily very subtle man, could foretell the history of any religion if he knew its first principle, and that it would live long enough to fulfil itself. The mind can never do the same thing twice over, and having exhausted simple beauty and meaning, it passes to the strange and hidden, and at last must find its delight, having outrun its harmonies in the emphatic and discordant. When I was a boy at the art school I watched an older student late returned from Paris, with a wonder that had no understanding in it. He was very amorous, and every new love was the occasion of a new picture, and every new picture was uglier than its forerunner. He was excited about his mistress’s eyebrows, as was fitting, but the interest of beauty had been exhausted by the logical energies of Art, which destroys where it has rummaged, and can but discover, whether it will or no. We cannot discover our subject-matter by deliberate intellect, for when a subject-matter ceases to move us we must go elsewhere, and when it moves us, even though it be ‘that old ballad material of Shakespeare’ or even ‘the morbid terror of death,’ we can laugh at reason. We must not ask is the world interested in this or that, for nothing is in question but our own interest, and we can understand no other. Our place in the Hierarchy is settled for us by our choice of a subject-matter, and all good criticism is hieratic, delighting in setting things above one another, Epic and Drama above Lyric and so on, and not merely side by side. But it is our instinct and not our intellect that chooses. We can deliberately refashion our characters, but not our painting or our poetry. If our characters also were not unconsciously refashioned so completely by the unfolding of the logical energies of Art, that even simple things have in the end a new aspect in our eyes, the Arts would not be among those things that return for ever. The ballads that Bishop Percy gathered returned in the Ancient Mariner and the delight in the world of old Greek sculptors sprang into a more delicate loveliness in that archaistic head of the young athlete down the long corridor to your left hand as you go into the British Museum. Civilisation too, will not that also destroy where it has loved, until it shall bring the simple and natural things again and a new Argo with all the gilding on her bows sail out to find another fleece?
THE TRESSES OF THE HAIR
Hafiz cried to his beloved, ‘I made a bargain with that brown hair before the beginning of time, and it shall not be broken through unending time,’ and it may be that Mistress Nature knows that we have lived many times, and that whatsoever changes and winds into itself belongs to us. She covers her eyes away from us, but she lets us play with the tresses of her hair.
A TOWER ON THE APENNINE
The other day I was walking towards Urbino, where I was to spend the night, having crossed the Apennines from San Sepolcro, and had come