Some people may be surprised at my not having called this "beauty." Of course, to those who define beauty as "combinations of lines and colours that provoke aesthetic emotion," I willingly concede the right of substituting their word for mine. But most of us, however strict we may be, are apt to apply the epithet "beautiful" to objects that do not provoke that peculiar emotion produced by works of art. Everyone, I suspect, has called a butterfly or a flower beautiful. Does anyone feel the same kind of emotion for a butterfly or a flower that he feels for a cathedral or a picture? Surely, it is not what I call an aesthetic emotion that most of us feel, generally, for natural beauty. I shall suggest, later, that some people may, occasionally, see in nature what we see in art, and feel for her an aesthetic emotion; but I am satisfied that, as a rule, most people feel a very different kind of emotion for birds and flowers and the wings of butterflies from that which they feel for pictures, pots, temples and statues. Why these beautiful things do not move us as works of art move is another, and not an aesthetic, question. For our immediate purpose we have to discover only what quality is common to objects that do move us as works of art. In the last part of this chapter, when I try to answer the question—"Why are we so profoundly moved by some combinations of lines and colours?" I shall hope to offer an acceptable explanation of why we are less profoundly moved by others.
Since we call a quality that does not raise the characteristic aesthetic emotion "Beauty," it would be misleading to call by the same name the quality that does. To make "beauty" the object of the aesthetic emotion, we must give to the word an over-strict and unfamiliar definition. Everyone sometimes uses "beauty" in an unaesthetic sense; most people habitually do so. To everyone, except perhaps here and there an occasional aesthete, the commonest sense of the word is unaesthetic. Of its grosser abuse, patent in our chatter about "beautiful huntin'" and "beautiful shootin'," I need not take account; it would be open to the precious to reply that they never do so abuse it. Besides, here there is no danger of confusion between the aesthetic and the non-aesthetic use; but when we speak of a beautiful woman there is. When an ordinary man speaks of a beautiful woman he certainly does not mean only that she moves him aesthetically; but when an artist calls a withered old hag beautiful he may sometimes mean what he means when he calls a battered torso beautiful. The ordinary man, if he be also a man of taste, will call the battered torso beautiful, but he will not call a withered hag beautiful because, in the matter of women, it is not to the aesthetic quality that the hag may possess, but to some other quality that he assigns the epithet. Indeed, most of us never dream of going for aesthetic emotions to human beings, from whom we ask something very different. This "something," when we find it in a young woman, we are apt to call "beauty." We live in a nice age. With the man-in-the-street "beautiful" is more often than not synonymous with "desirable"; the word does not necessarily connote any aesthetic reaction whatever, and I am tempted to believe that in the minds of many the sexual flavour of the word is stronger than the aesthetic. I have noticed a consistency in those to whom the most beautiful thing in the world is a beautiful woman, and the next most beautiful thing a picture of one. The confusion between aesthetic and sensual beauty is not in their case so great as might be supposed. Perhaps there is none; for perhaps they have never had an aesthetic emotion to confuse with their other emotions. The art that they call "beautiful" is generally closely related to the women. A beautiful picture is a photograph of a pretty girl; beautiful music, the music that provokes emotions similar to those provoked by young ladies in musical farces; and beautiful poetry, the poetry that recalls the same emotions felt, twenty years earlier, for the rector's daughter. Clearly the word "beauty" is used to connote the objects of quite distinguishable emotions, and that is a reason for not employing a term which would land me inevitably in confusions and misunderstandings with my readers.
On the other hand, with those who judge it more exact to call these combinations and arrangements of form that provoke our aesthetic emotions, not "significant form," but "significant relations of form," and then try to make the best of two worlds, the aesthetic and the meta-physical, by calling these relations "rhythm," I have no quarrel whatever. Having made it clear that by "significant form" I mean arrangements and combinations that move us in a particular way, I willingly join hands with those who prefer to give a different name to the same thing.
The hypothesis that significant form is the essential quality in a work of art has at least one merit denied to many more famous and more striking—it does help to explain things. We are all familiar with pictures that interest us and excite our admiration, but do not move us as works of art. To this class belongs what I call "Descriptive Painting"—that is, painting in which forms are used not as objects of emotion, but as means of suggesting emotion or conveying information. Portraits of psychological and historical value, topographical works, pictures that tell stories and suggest situations, illustrations of all sorts, belong to this class. That we all recognise the distinction is clear, for who has not said that such and such a drawing was excellent as illustration, but as a work of art worthless? Of course many descriptive pictures possess, amongst other qualities, formal significance, and are therefore works of art: but many more do not. They interest us; they may move us too in a hundred different ways, but they do not move us aesthetically. According to my hypothesis they are not works of art. They leave untouched our aesthetic emotions because it is not their forms but the ideas or information suggested or conveyed by their forms that affect us.
Few pictures are better known or liked than Frith's "Paddington Station"; certainly I should be the last to grudge it its popularity. Many a weary forty minutes have I whiled away disentangling its fascinating incidents and forging for each an imaginary past and an improbable future. But certain though it is that Frith's masterpiece, or engravings of it, have provided thousands with half-hours of curious and fanciful pleasure, it is not less certain that no one has experienced before it one half-second of aesthetic rapture—and this although the picture contains several pretty passages of colour, and is by no means badly painted. "Paddington Station" is not a work of art; it is an interesting and amusing document. In it line and colour are used to recount anecdotes, suggest ideas, and indicate the manners and customs of an age: they are not used to provoke aesthetic emotion. Forms and the relations of forms were for Frith not objects of emotion, but means of suggesting emotion and conveying ideas.
The ideas and information conveyed by "Paddington Station" are so amusing and so well presented that the picture has considerable value and is well worth preserving. But, with the perfection of photographic processes and of the cinematograph, pictures of this sort are becoming otiose. Who doubts that one of those Daily Mirror photographers in collaboration with a Daily Mail reporter can tell us far more about "London day by day" than any Royal Academician? For an account of manners and fashions we shall go, in future, to photographs, supported by a little bright journalism, rather than to descriptive painting. Had the imperial academicians of Nero, instead of manufacturing incredibly loathsome imitations of the antique, recorded in fresco and mosaic the manners and fashions of their day, their stuff, though artistic rubbish, would now be an historical gold-mine. If only they had been Friths instead of being Alma Tademas! But photography has made impossible any such transmutation of modern rubbish. Therefore it must be confessed that pictures in the Frith tradition are grown superfluous; they merely waste the hours of able men who might be more profitably employed in works of a wider beneficence. Still, they are not unpleasant, which is more than can be said for that kind of descriptive painting of which "The Doctor" is the most flagrant example. Of course "The Doctor" is not a work of art. In it form is not used as an object of emotion, but as a means of suggesting emotions. This alone suffices to make it nugatory; it is worse than nugatory because the emotion it suggests is false. What it suggests is not pity and admiration but a sense of complacency in our own pitifulness and generosity. It is sentimental. Art is above morals, or, rather, all art is moral because, as I hope to show presently, works of art are immediate means to good. Once we have judged a thing a work of art, we have judged it ethically of the first importance and put it beyond the reach of the moralist.