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Higher Harmonies by Vernon Lee

I.

    “To use the beauties of earth as steps along which he mounts
    upwards, going from one to two, and from two to all fair forms,
    and from fair forms to fair actions, and from fair actions to fair
    notions, until from fair notions he arrives at the notion of
    absolute beauty, and at last knows what the essence of beauty is;
    this, my dear Socrates,” said the prophetess of Mantineia, “is
    that life, above all others, which man should live, in the
    contemplation of beauty absolute. Do you not see that in that
    communion only, beholding beauty with the eye of the mind, he will
    be enabled to bring forth not images of beauty, but realities; for
    he has hold not of an image, but of a reality; and bringing forth
    and educating true virtue to become the friend of God, and be
    immortal, if mortal man may?”

Such are the æsthetics of Plato, put into the mouth of that mysterious Diotima, who was a wise woman in many branches of knowledge. As we read them nowadays we are apt to smile with incredulity not unmixed with bitterness. Is all this not mere talk, charming and momentarily elating us like so much music; itself mere beauty which, because we like it, we half voluntarily confuse with truth? And, on the other hand, is not the truth of æsthetics, the bare, hard fact, a very different matter? For we have learned that we human creatures will never know the absolute or the essence, that notions, which Plato took for realities, are mere relative conceptions; that virtue and truth are social ideals and intellectual abstractions, while beauty is a quality found primarily and literally only in material existences and sense-experiences; and every day we are hearing of new discoveries connecting our æsthetic emotions with the structure of eye and ear, the movement of muscles, the functions of nerve centres, nay, even with the action of heart and lungs and viscera. Moreover, all round us schools of criticism and cliques of artists are telling us forever that so far from bringing forth and educating true virtue, art has the sovereign power, by mere skill and subtlety, of investing good and evil, healthy and unwholesome, with equal merit, and obliterating the distinctions drawn by the immortal gods, instead of helping the immortal gods to their observance.

Thus we are apt to think, and to take the words of Diotima as merely so much lovely rhetoric. But—as my previous chapters must have led you to expect—I think we are so far mistaken. I believe that, although explained in the terms of fantastic, almost mythical metaphysic, the speech of Diotima contains a great truth, deposited in the heart of man by the unnoticed innumerable experiences of centuries and peoples; a truth which exists in ourselves also as an instinctive expectation, and which the advance of knowledge will confirm and explain. For in that pellucid atmosphere of the Greek mind, untroubled as yet by theoretic mists, there may have been visible the very things which our scientific instruments are enabling us to see and reconstruct piecemeal, great groupings of reality metamorphosed into Fata Morgana cities seemingly built by the gods.

And thus I am going to try to reinstate in others' belief, as it is fully reinstated in my own, the theory of higher æsthetic harmonies, which the prophetess of Mantineia taught Socrates: to wit, that through the contemplation of true beauty we may attain, by the constant purification—or, in more modern language, the constant selecting and enriching—of our nature, to that which transcends material beauty; because the desire for harmony begets the habit of harmony, and the habit thereof begets its imperative desire, and thus on in never-ending alternation.

II.

Perhaps the best way of expounding my reasons will be to follow the process by which I reached them; for so far from having started with the theory of Diotima, I found the theory of Diotima, when I re-read it accidentally after many years' forgetfulness, to bring to convergence the result of my gradual experience.

       * * * * *

Thinking about the Hermes of Olympia, and the fact that so far he is pretty well the only Greek statue which historical evidence unhesitatingly gives us as an original masterpiece, it struck me that, could one become really familiar with him, could eye and soul learn all the fulness of his perfection, we should have the true starting-point for knowledge of the antique, for knowledge, in great measure, of all art.

Yes, and of more than art, or rather of art in more than one relation.

Is this a superstition, a mere myth, perhaps, born of words? I think not. Surely if we could really arrive at knowing such a masterpiece, so as to feel rather than see its most intimate organic principles, and the great main reasons separating it from all inferior works and making it be itself: could we do this, we should know not merely what art is and should be, but, in a measure, what life should be and might become: what are the methods of true greatness, the sensations of true sanity.

It would teach us the eternal organic strivings and tendencies of our soul, those leading in the direction of life, leading away from death.

If this seems mere allegory and wild talk, let us look at facts and see what art is. For is not art inasmuch as untroubled by the practical difficulties of existence, inasmuch as the free, unconscious attempt of all nations and generations to satisfy, outside life, those cravings which life still leaves unsatisfied—is not art a delicate instrument, showing in its sensitive oscillations the most intimate movements and habits of the soul? Does it not reveal our most recondite necessities and possibilities, by sifting and selecting, reinforcing or attenuating, the impressions received from without; showing us thereby how we must stand towards nature and life, how we must feel and be?

And this most particularly in those spontaneous arts which, first in the field, without need of adaptations of material or avoidance of the already done, without need of using up the rejected possibilities of previous art, or awakening yet unknown emotions, are the simple, straightforward expression, each the earliest satisfactory one in its own line, of the long unexpressed, long integrated, organic wants and wishes of great races of men: the arts, for instance, which have given us that Hermes, Titian's pictures, and Michael Angelo's and Raphael's frescoes; given us Bach, Gluck, Mozart, the serener parts of Beethoven, music of yet reserved pathos, braced, spring-like strength, learned, select: arts which never go beyond the universal, averaged expression of the soul's desires, because the desires themselves are sifted, limited to the imperishable and unchangeable, like the artistic methods which embody them, reduced to the essential by the long delay of utterance, the long—century long—efforts to utter.

Becoming intimate with such a statue as the Olympian Hermes, and comparing the impressions received from it with the impressions both of inferior works of the same branch of art and with the impressions of equally great works—pictures, buildings, musical compositions—of other branches of art, becoming conversant with the difference between an original and a copy, great art and poor art, we gradually become aware of a quality which exists in all good art and is absent in all bad art, and without whose presence those impressions summed up as beauty, dignity, grandeur, are never to be had. This peculiarity, which most people perceive and few people define—explaining it away sometimes as truth, or taking it for granted under the name of quality—this peculiarity I shall call for convenience' sake harmony; for I think you will all of you admit that the absence or presence of harmony is what distinguishes bad art from good. Harmony, in this sense—and remember that it is this which connoisseurs most usually allude to as quality—harmony may be roughly defined as the organic correspondence between the various parts of a work of art, the functional interchange and interdependence thereof. In this sense there is harmony in every really living thing, for otherwise it could not live. If the muscles and limbs, nay, the viscera and tissues, did not adjust themselves to work together, if they did not in this combination establish a rhythm, a backward-forward, contraction-relaxation, taking-in-giving-out, diastole-systole in all their movements, there would be, instead of a living organism, only an inert mass. In all living things, and just in proportion as they are really alive (for in most real things there is presumably some defect of rhythm tending to stoppage of life), there is bound to be this organic interdependence and interchange. Natural selection, the survival of such individuals and species as best work in with, are most rhythmical to, their surroundings—natural selection sees to that.

III.

In art the place of natural selection is taken by man's selection; and all forms of art which man keeps and does not send into limbo, all art which man finds suitable to his wants, rhythmical with his habits, must have that same quality of interdependence of parts, of interchange of function. Only in the case of art, the organic necessity refers not to outer surroundings, but to man's feeling; in fact, man's emotion constitutes necessity towards art, as surrounding nature constitutes necessity for natural objects. Now man requires organic harmony, that is, congruity and co-ordination of processes, because his existence, the existence of every cell of him, depends upon it, is one complete microcosm of interchange, of give-and-take, diastole-systole, of rhythm and harmony; and therefore all such things as give him impressions of the reverse thereof, go against him, and in a greater or lesser degree, threaten, disturb, paralyse, in a way poison or maim him. Hence he is for ever seeking such congruity, such harmony; and his artistic creativeness is conditioned by the desire for it, nay, is perhaps mainly seeking to obtain it. Whenever he spontaneously and truly creates artistic forms, he obeys the imperious vital instinct for congruity; nay, he seeks to eke out the insufficient harmony between himself and the things which he cannot command, the insufficient harmony between the uncontrollable parts of himself, by a harmony created on purpose in the things which he can control. To a large extent man feels himself tortured by discordant impressions coming from the world outside and the world inside him; and he seeks comfort and medicine in harmonious impressions of his own making, in his own strange inward-outward world of art.

This, I think, is the true explanation of that much-disputed-over ideal, which, according to definitions, is perpetually being enthroned and dethroned as the ultimate aim of all art: the ideal, the imperatively clamoured-for mysterious something, is neither conformity to an abstract idea, nor conformity to actual reality, nor conformity to the typical, nor conformity to the individual; it is, I take it, simply conformity to man's requirements, to man's inborn and peremptory demand for greater harmony, for more perfect co-ordination and congruity in his feelings.

Now, when, in the exercise of the artistic instincts, mankind are partially obeying some other call than this one—the desire for money, fame, or for some intellectual formula—things are quite different, and there is no production of what I have called harmony. There is no congruity when even great people set about doing pseudo-antique sculpture in Canova-Thorwaldsen fashion because Winckelmann and Goethe have made antique sculpture fashionable; there is no congruity when people set to building pseudo-Gothic in obedience to the romantic movement and to Ruskin. For neither the desire for making a mark, nor the most conscientious pressure of formula gives that instinct of selection and co-ordination characterising even the most rudimentary artistic efforts in the most barbarous ages, when men are impelled merely and solely by the æsthetic instinct. Moreover, where people do not want and need (as they want and need food or drink or warmth or coolness) one sort of effect, that is to say, one arrangement of impressions rather than another, they are sure to be deluded by the mere arbitrary classification, the mere names of things. They will think that smooth cheeks, wavy hair, straight noses, limbs of such or such measure, attitude, and expression, set so, constitute the Antique; that clustered pillars, cross vaulting, spandrils, and Tudor roses make Gothic. But the Antique quality is the particular and all permeating relation between all its items; and Gothic the particular and all permeating relation between those other ones; and unless you aim at the specific emotion of Antique or Gothic, unless you feel the imperious call for the special harmony of either, all the measurements and all the formulas will not avail. While, on the contrary, people without any formula or any attempt at imitation, like the Byzantine architects and those of the fifteenth century, merely because they are obeying their own passionate desire for congruity of impressions, for harmony of structure and function, will succeed in creating brand-new, harmonious, organic art out of the actual details, sometimes the material ruins, of an art which has passed away.

If we become intimate with any great work of art, and intimate in so far with the thoughts and emotions it awakens in ourselves, we shall find that it possesses, besides this congruity within itself which assimilates it to all really living things, a further congruity, not necessarily found in real objects, but which forms the peculiarity of the work of art, a congruity with ourselves; for the great work of art is vitally connected with the habits and wants, the whole causality and rhythm of mankind; it has been fitted thereto as the boat to the sea.

IV.

In this manner can we learn from art the chief secret of life: the secret of action and reaction, of causal connection, of suitability of part to part, of organism, interchange, and growth.

And when I say learn, I mean learn in the least official and the most efficacious way. I do not mean merely that, looking at a statue like the Hermes, a certain fact is borne in upon our intelligence, the fact of all vitality being dependent on harmony. I mean that perhaps, nay probably, without any such formula, our whole nature becomes accustomed to a certain repeated experience, our whole nature becomes adapted thereunto, and acts and reacts in consequence, by what we call intuition, instinct. It is not with our intellect alone that we possess such a fact, as we might intellectually possess that twice two is four, or that Elizabeth was the daughter of Henry VIII., knowing casually what we may casually also forget; we possess, in such a way that forgetting becomes impossible, with our whole soul and our whole being, re-living that fact with every breath that we draw, with every movement we make, the first great lesson of art, that vitality means harmony. Let us look at this fact, and at its practical applications, apart from all æsthetic experience.

All life is harmony; and all improvement in ourselves is therefore, however unconsciously, the perceiving, the realising, or the establishing of harmonies, more minute or more universal. Yes, curious and unpractical as it may seem, harmonies, or, under their humbler separate names—arrangements, schemes, classifications, are the chief means for getting the most out of all things, and particularly the most out of ourselves.

For they mean, first of all, unity of means for the attaining of unity of effect, that is to say, incalculable economy of material, of time, and of effort; and secondly, unity of effect produced, that is to say, economy even greater in our power of perceiving and feeling: nothing to eliminate, nothing against whose interruptions we waste our energy, our power of becoming more fit in the course of striving.

When there exists harmony one impression leads to, enhances another; we, on the other hand, unconsciously recognise at once what is doing to us, what we in return must do; the mood is indicated, fulfilled, consummated; in plenitude we feel, we are; and in plenitude of feeling and being, we, in our turn, do. Neither is such habit of harmony, of scheme, of congruity, a mere device for sucking the full sweetness out of life, although, heaven knows, that were important enough. As much as such a habit husbands, and in a way multiplies, life's sweetness; so likewise does it husband and multiply man's power. For there is no quicker and more thorough mode of selecting among our feelings and thoughts than submitting them to a standard of congruity; nothing more efficacious than the question: “Is such or such a notion or proceeding harmonious with what we have made the rest of our life, with what we wish our life to be?” This is, in other words, the power of the ideal, the force of ideas, of thought-out, recognised habits, as distinguished from blind helter-skelter impulse. This is what welds life into one, making its forces work not in opposition but in concordance; this is what makes life consecutive, using the earlier act to produce the later, tying together existence in an organic fatality of must be: the fatality not of the outside and the unconscious, but of the conscious, inner, upper man. Nay, it is what makes up the Ego. For the ego, as we are beginning to understand, is no mysterious separate entity, still less a succession of disconnected, conflicting, blind impulses; the ego is the congruous, perceived, nay, thought-out system of habits, which feels all incongruity towards itself as accidental and external. Hence, when we ask which are the statements we believe in, we answer instinctively (logic being but a form of congruity) those statements which accord with themselves and with other statements; when we ask, which are the persons we trust? we answer, those persons whose feelings and actions are congruous with themselves and with the feelings and actions of others. And, on the contrary, it is in the worthless, in the degenerate creature, that we note moods which are destructive to one another's object, ideas which are in flagrant contradiction; and it is in the idiot, the maniac, the criminal, that we see thoughts disconnected among themselves, perceptions disconnected with surrounding objects, and instincts and habits incompatible with those of other human beings. Nay, if we look closely, we shall recognise, moreover, that those emotions of pleasure are the healthy, the safe ones, which are harmonious not merely in themselves (as a musical note is composed of even vibrations), but harmonious with all preceding and succeeding pleasures in ourselves, and harmonious, congruous, with the present and future pleasures in others.

V.

The instinct of congruity, of subordination of part to whole, the desire for harmony which is fostered above all things by art, is one of the most precious parts of our nature, if only, obeying its own tendency to expand, we apply it to ever wider circles of being; not merely to the accessories of living, but to life itself.

For this love of harmony and order leads us to seek what is most necessary in our living: a selection of the congruous, an arrangement of the mutually dependent in our thoughts and feelings.

Much of the work of the universe is done, no doubt, by what seems the exercise of mere random energy, by the thinking of apparently disconnected thoughts and the feeling of apparently sporadic impulses; but if the thought and the impulse remained really disconnected and sporadic, half would be lost and half would be distorted. It is one of the economical adaptations of nature that every part of us tends not merely to be consistent with itself, to eliminate the hostile, to beget the similar, but tends also to be connected with other parts; so that, action coming in contact with action, thought in contact with thought, and feeling in contact with feeling, each single one will be strengthened or neutralised by the other. And it is the especial business of what we may call the central consciousness, the dominant thought or emotion, to bring these separate thoughts and impulses, these separate groups thereof, into more complex relations, to continue on a far vaster scale that vital contact, that trying of all things by the great trial of affinity or repulsion, of congruity or incongruity. Thus we make trial of ourselves; and by the selfsame process, by the test of affinity and congruity, the silent forces of the universe make trial of us, rejecting or accepting, allowing us, our thoughts, our feelings to live and be fruitful, or condemning us and them to die in barrenness.

Whither are we going? In what shape shall the various members of our soul proceed on their journey; which forming the van, which the rear and centre? Or shall there be neither van, nor rear, nor wedge-like forward flight?

If this question remains unasked or unanswered, our best qualities, our truest thoughts and purest impulses, may be hopelessly scattered into distant regions, become defiled in bad company, or, at least, barren in isolation; the universal life rejecting or annihilating them.

How often do we not see this! Natures whose various parts have rambled asunder, or have come to live, like strangers in an inn, casually, promiscuously, each refusing to be his brother's keeper: instincts of kindliness at various ends, unconnected, unable to coalesce and conquer; thoughts separated from their kind, incapable of application; and, in consequence, strange superficial comradeships, shoulder-rubbings of true and false, good and evil, become indifferent to one another, incapable of looking each other in the face, careless, unblushing. Nay, worse. For lack of all word of command, of all higher control, hostile tendencies accommodating themselves to reign alternate, sharing the individual in distinct halves, till he becomes like unto that hero of Gautier's witch story, who was a pious priest one-half of the twenty-four hours and a wicked libertine the other: all power of selection, of reaction gone in this passive endurance of conflicting tendencies; all identity gone, save a mere feeble outsider looking on at the alternations of intentions and lapses, of good and bad. And the soul of such a person—if, indeed, we can speak of one soul or one person where there exists no unity—becomes like a jangle of notes belonging to different tonalities, alternating and mingling in hideous confusion for lack of a clear thread of melody, a consistent system of harmony, to select, reject, and keep all things in place.

Melody, harmony: the two great halves of the most purely æsthetic of all arts, symbolise, as we might expect, the two great forces of life: consecutiveness and congruity, under their different names of intention, fitness, selection, adaptation. These are what make the human soul like a conquering army, a fleet freighted with riches, a band of priests celebrating a rite. And this is what art, by no paltry formula, but by the indelible teaching of habit, of requirement, and expectation become part of our very fibre—this is what art can teach to those who will receive its highest lesson.

VI.

Those who can receive that lesson, that is to say, those in whom it can expand and ramify to the fulness and complexity which is its very essence. For it happens frequently enough that we learn only a portion of this truth, which by this means is distorted into error. We accept the æsthetic instinct as a great force of Nature; but, instead of acknowledging it as our master, as one of the great lords of life, of whom Emerson spoke, we try to make it our servant. We attempt to get congruity between the details of our everyday existence, and refuse to seek for congruity between ourselves and the life which is greater than ours.

A friend of mine, who had many better ways of spending her money, was unable one day to resist the temptation of buying a beautiful old majolica inkstand, which, not without a slight qualm of conscience, she put into a very delightful old room of her house. The room had an inkstand already, but it was of glass, and modern. “This one is in harmony with the rest of the room,” she said, and felt fully justified in her extravagance. It is this form, or rather this degree, of æstheticism, which so often prevents our realising the higher æsthetic harmonies. In obedience to a perception of what is congruous on a small scale we often do oddly incongruous things: spend money we ought to save, give time and thought to trifles while neglecting to come to conclusions about matters of importance; endure, or even cultivate, persons with whom we have less than no sympathy; nay, sometimes, from a keen sense of incongruity, tune down our thoughts and feelings to the flatness of our surroundings. The phenomenon of what may thus result from a certain æsthetic sensitiveness is discouraging, and I confess that it used to discourage and humiliate me. But the philosophy which the prophetess of Mautineia taught Socrates settles the matter, and solves, satisfactorily what in my mind I always think of as the question of the majolica inkstand.

Diotima, you will remember, did not allow her disciple to remain engrossed in the contemplation of one kind of beauty, but particularly insisted that he should use various fair forms as steps by which to ascend to the knowledge of ever higher beauties. And this I should translate into more practical language by saying that, in questions like that of the majolica inkstand, we require not a lesser sensitiveness to congruity, but a greater; that we must look not merely at the smaller, but at the larger items of our life, asking ourselves, “Is this harmonious? or is it, seen in some wider connection, even like that clumsy glass inkstand in the oak panelled and brocade hung room?” If we ask ourselves this, and endeavour to answer it faithfully—with that truthfulness which is itself an item of consistency—we may find that, strange as it may seem, the glass inkstand, ugly as it is in itself, and out of harmony with the furniture, is yet more congruous, and that we actually prefer it to the one of majolica.

And it is in connection with this that I think that many persons who are really æsthetic, and many more who imagine themselves to be so, should foster a wholesome suspicion of the theory which makes it a duty to accumulate certain kinds of possessions, to seek exclusively certain kinds of impressions, on the score of putting beauty and dignity into our lives.

Put beauty, dignity, harmony, serenity into our lives. It sounds very fine. But can we? I doubt it. We may put beautiful objects, dignified manners, harmonious colours and shapes, but can we put dignity, harmony, or beauty? Can we put them into an individual life; can anything be put into an individual life save furniture and garments, intellectual as well as material? For an individual life, taken separately, is a narrow, weak thing at the very best; and everything we can put into it, everything we lay hold of for the sake of putting in, must needs be small also, merely the chips or dust of great things; or if it have life, must be squeezed, cut down, made so small before it can fit into that little receptacle of our egoism, that it will speedily be a dead, dry thing: thoughts once thought, feelings once felt, now neither thought nor felt, merely lying there inert, as a dead fact, in our sterile self. Do we not see this on all sides, examples of life into which all the dignified things have been crammed and all the beautiful ones, and which despite the statues, pictures, poems, and symphonies within its narrow compass, is yet so far from dignified or beautiful?

But we need not trouble about dignity and beauty coming to our life so long as we veritably and thoroughly live; that is to say, so long as we try not to put anything into our life, but to put our life into the life universal. The true, expanding, multiplying life of the spirit will bring us in contact, we need not fear, with beauty and dignity enough, for there is plenty such in creation, in things around us, and in other people's souls; nay, if we but live to our utmost power the life of all things and all men, seeing, feeling, understanding for the mere joy thereof, even our individual life will be invested with dignity and beauty in our own eyes.

But furniture will not do it, nor dress, nor exquisite household appointments; nor any of the things, books, pictures, houses, parks, of which we can call ourselves owners. I say call ourselves: for can we be sure we really possess them? And thus, if we think only of our life, and the decking thereof, it is only furniture, garments, and household appointments we can deal with; for beauty and dignity cannot be confined in so narrow a compass.

VII.

I have spoken so far of the conscious habit of harmony, and of its conscious effect upon our conduct. I have tried to show that the desire for congruity, which may seem so trivial a part of mere dilettanteist superfineness, may expand and develop into such love of harmony between ourselves and the ways of the universe as shall make us wince at other folks' loss united to our gain, at our deterioration united to our pleasure, even as we wince at a false note or a discordant arrangement of colours.

But there is something more important than conscious choice, and something more tremendous than definite conduct, because conscious choice and conduct are but its separate and plainly visible results. I mean unconscious way of feeling and organic way of living: that which, in the language of old-fashioned medicine, we might call the complexion or habit of the soul.

This is undoubtedly affected by conscious knowledge and reason, as it undoubtedly manifests itself in both. But it is, I believe, much more what we might call a permanent emotional condition, a particular way of feeling, of reacting towards the impressions given us by the universe. And I believe that the individual is sound, that he is capable of being happy while increasing the happiness of others, or the reverse, according as he reacts harmoniously or inharmoniously towards those universal impressions. And here comes in what seems to me the highest benefit we can receive from art and from the æsthetic activities, which, as I have said before, are in art merely specialised and made publicly manifest.

VIII.

The habit of beauty, of harmony, is but the habit, engrained in our nature by the unnoticed experiences of centuries, of life in our surroundings and in ourselves; the habit of beauty is the habit, I believe scientific analysis of nature's ways and means will show us—of the growing of trees, the flowing of water, the perfect play of perfect muscles, all registered unconsciously in the very structure of our soul. And for this reason every time we experience afresh the particular emotion associated with the quality beautiful, we are adding to that rhythm of life within ourselves by recognising the life of all things. There is not room within us for two conflicting waves of emotion, for two conflicting rhythms of life, one sane and one unsound. The two may possibly alternate, but in most cases the weaker will be neutralised by the stronger; and, at all events, they cannot co-exist. We can account, only in this manner, for the indisputable fact that great emotion of a really and purely æsthetic nature has a morally elevating quality, that as long as it endures—and in finer organisations its effect is never entirely lost—the soul is more clean and vigorous, more fit for high thoughts and high decisions. All understanding, in the wider and more philosophical sense, is but a kind of becoming: our soul experiences the modes of being which it apprehends. Hence the particular religious quality (all faiths and rituals taking advantage thereof) of a high and complex æsthetic emotion. Whenever we come in contact with real beauty, we become aware, in an unformulated but overwhelming manner, of some of the immense harmonies of which all beauty is the product, of which all separate beautiful things are, so to speak, the single patterns happening to be in our line of vision, while all around other patterns connect with them, meshes and meshes of harmonies, spread out, outside our narrow field of momentary vision, an endless web, like the constellations which, strung on their threads of mutual dependence, cover and fill up infinitude.

In the moments of such emotional perception, our soul also, ourselves, become in a higher degree organic, alive, receiving and giving out the life of the universe; come to be woven into the patterns of harmonies, made of the stuff of reality, homogeneous with themselves, consubstantial with the universe, like the living plant, the flowing stream, the flying cloud, the great picture or statue.

And in this way is realised, momentarily, but with ever-increasing power of repetition, that which, after the teaching of Diotima, Socrates prayed for—“the harmony between the outer and the inner man.”

But this, I know, many will say, is but a delusion. Rapture is pleasant, but it is not necessarily, as the men of the Middle Ages thought, a union with God. And is this the time to revive, or seek to revive, when science is for ever pressing upon us the conclusion that soul is a function of matter—is this the time to revive discredited optimistic idealisms of an unscientific philosophy?

But if science become omniscient, it will surely recognise and explain the value of such recurring optimistic idealisms; and if the soul be a function of matter, will not science recognise but the more, that the soul is an integral and vitally dependent portion of the material universe?

IX.

Be this as it may, one thing seems certain, that the artistic activities are those which bring man into emotional communion with external nature; and that such emotional communion is necessary for man's thorough spiritual health. Perception of cause and effect, generalisation of law, reduces the universe indeed to what man's intellect can grasp; but in the process of such reduction to the laws of man's thought, the universe is shorn of its very power to move man's emotion and overwhelm his soul. The abstract which we have made does not vivify us sufficiently. And the emotional communion of man with nature is through those various faculties which we call æsthetic. It is not to no purpose that poetry has for ever talked to us of skies and mountains and waters; we require, for our soul's health, to think about them otherwise than with reference to our material comfort and discomfort; we require to feel that they and ourselves are brethren united by one great law of life. And what poetry suggests in explicit words, bidding us love and be united in love to external nature; art, in more irresistible because more instinctive manner, forces upon our feelings, by extracting, according to its various kinds, the various vital qualities of the universe, and making them act directly upon our mind: rhythms of all sorts, static and dynamic, in the spatial arts of painting and sculpture; in the half spatial, half temporal art of architecture: in music, which is most akin to life, because it is the art of movement and change.

X.

We can all remember moments when we have seemed conscious, even to overwhelming, of this fact. In my own mind it has become indissolubly connected with a certain morning at Venice, listening to the organ in St. Mark's.

Any old and beautiful church gives us all that is most moving and noblest—organism, beauty, absence of all things momentary and worthless, exclusion of grossness, of brute utility and mean compromise, equality of all men before God; moreover, time, eternity, the past, and the great dead. All noble churches give us this; how much more, therefore, this one, which is noblest and most venerable!

It has, like no other building, been handed over by man to Nature; Time moulding and tinting into life this structure already so organic, so fit to live. For its curves and vaultings, its cupolas mutually supported, the weight of each carried by all; the very colour of the marbles, brown, blond, living colours, and the irregular symmetry, flower-like, of their natural patterning, are all seemingly organic and ready for life. Time has added that, with the polish and dimming alternately of the marbles, the billowing of the pavement, the slanting of the columns, and last, but not least, the tarnishing of the gold and the granulating of the mosaic into an uneven surface: the gold seeming to have become alive and in a way vegetable, and to have faded and shrunk like autumn leaves.

XI.

The morning I speak of they were singing some fugued composition by I know not whom. How well that music suited St. Mark's! The constant interchange of vault and vault, cupola and cupola, column and column, handing on their energies to one another; the springing up of new details gathered at once into the great general balance of lines and forces; all this seemed to find its natural voice in that fugue, to express, in that continuous revolution of theme chasing, enveloping theme, its own grave emotion of life everlasting: Being, becoming; becoming, being.

XII.

It is such an alternation as this, ceaseless, rhythmic, which constitutes the upward life of the soul: that life of which the wise woman of Mantineia told Socrates that it might be learned through faithful and strenuous search for ever widening kinds of beauty, the “life above all,” in the words of Diotima, “which a man should live.”

The life which vibrates for ever between being better and conceiving of something better still; between satisfaction in harmony and craving for it. The life whose rhythm is that of happiness actual and happiness ideal, alternating for ever, for ever pressing one another into being, as the parts of a fugue, the dominant and the tonic. Being, becoming; becoming, being; idealising, realising; realising, idealising.

 
 
 

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