Design is the organisation of forms: drawing is the shaping of the forms themselves. Clearly there is a point at which the two commingle, but that is a matter of no present importance. When I say that drawing is bad, I mean that I am not moved by the contours of the forms that make up the work of art. The causes of bad drawing and bad design I believe to be similar. A form is badly drawn when it does not correspond with a part of an emotional conception. The shape of every form in a work of art should be imposed on the artist by his inspiration. The hand of the artist, I believe, must be guided by the necessity of expressing something he has felt not only intensely but definitely. The artist must know what he is about, and what he is about must be, if I am right, the translation into material form of something that he felt in a spasm of ecstasy. Therefore, shapes that merely fill gaps will be ill-drawn. Forms that are not dictated by any emotional necessity, forms that state facts, forms that are the consequences of a theory of draughtsmanship, imitations of natural objects or of the forms of other works of art, forms that exist merely to fill spaces—padding in fact,—all these are worthless. Good drawing must be inspired, it must be the natural manifestation of that thrill which accompanies the passionate apprehension of form.

One word more to close this discussion. No critic is so stupid as to mean by "bad drawing," drawing that does not represent the model correctly. The gods of the art schools, Michelangelo, Mantegna, Raffael, &c. played the oddest tricks with anatomy. Everyone knows that Giotto's figures are less accurately drawn than those of Sir Edward Poynter; no one supposes that they are not drawn better. We do possess a criterion by which we can judge drawing, and that criterion can have nothing to do with truth to nature. We judge drawing by concentrating our aesthetic sensibility on a particular part of design. What we mean when we speak of "good drawing" and "bad drawing" is not doubtful; we mean "aesthetically moving" and "aesthetically insignificant." Why some drawing moves and some does not is a very different question. I have put forward an hypothesis of which I could write a pretty sharp criticism: that task, however, I leave to more willing hands. Only this I will say: just as a competent musician knows with certainty when an instrument is out of tune though the criterion resides nowhere but in his own sensibility; so a fine critic of visual art can detect lines and colours that are not alive. Whether he be looking at an embroidered pattern or at a careful anatomical study, the task is always the same, because the criterion is always the same. What he has to decide is whether the drawing is, or is not, aesthetically significant.

Insistence on design is perhaps the most obvious characteristic of the movement. To all are familiar those circumambient black lines that are intended to give definition to forms and to reveal the construction of the picture. For almost all the younger artists,—Bonnard is an obvious exception—affect that architectural method of design which indeed has generally been preferred by European artists. The difference between "architectural design" and what I call "imposed design" will be obvious to anyone who compares a picture by Cezanne with a picture by Whistler. Better still, compare any first-rate Florentine of the fourteenth or fifteenth century with any Sung picture. Here are two methods of achieving the same end, equally good, so far as I can judge, and as different as possible. We feel towards a picture by Cezanne or Masaccio or Giotto as we feel towards a Romanesque church; the design seems to spring upwards, mass piles itself on mass, forms balance each other masonrywise: there is a sense of strain, and of strength to meet it. Turn to a Chinese picture; the forms seem to be pinned to the silk or to be hung from above. There is no sense of thrust or strain; rather there is the feeling of some creeper, with roots we know not where, that hangs itself in exquisite festoons along the wall. Though architectural design is a permanent characteristic of Western art, of four periods I think it would be fairly accurate to say that it is a characteristic so dominant as to be distinctive; and they are Byzantine VIth Century, Byzantine IX-XIIIth Century, Florentine XIVth and XVth Century, and the Contemporary Movement.

To say that the artists of the movement insist on design is not to deny that some of them are exceptionally fine colourists. Cezanne is one of the greatest colourists that ever lived; Henri-Matisse is a great colourist. Yet all, or nearly all, use colour as a mode of form. They design in colour, that is in coloured shapes. Very few fall into the error of regarding colour as an end in itself, and of trying to think of it as something different from form. Colour in itself has little or no significance. The mere juxtaposition of tones moves us hardly at all. As colourists themselves are fond of saying, "It is the quantities that count." It is not by his mixing and choosing, but by the shapes of his colours, and the combinations of those shapes, that we recognise the colourist. Colour becomes significant only when it becomes form. It is a virtue in contemporary artists that they have set their faces against the practice of juxtaposing pretty patches of colour without much considering their formal relations, and that they attempt so to organise tones as to raise form to its highest significance. But it is not surprising that a generation of exceptionally sweet and attractive but rather formless colourists should be shocked by the obtrusion of those black lines that seem to do violence to their darling. They are irritated by pictures in which there is to be no accidental charm of soft lapses and lucky chiaroscuro. They do not admire the austere determination of these young men to make their work independent and self-supporting and unbeholden to adventitious dainties. They cannot understand this passion for works that are admirable as wholes, this fierce insistence on design, this willingness to leave bare the construction if by so doing the spectator may be helped to a conception of the plan. Critics of the Impressionist age are vexed by the naked bones and muscles of Post-Impressionist pictures. But, for my own part, even though these young artists insisted on a bareness and baldness exceeding anything we have yet seen, I should be far from blaming a band of ascetics who in an age of unorganised prettiness insisted on the paramount importance of design.



III

THE PATHETIC FALLACY

Many of those who are enthusiastic about the movement, were they asked what they considered its most important characteristic, would reply, I imagine, "The expression of a new and peculiar point of view." "Post-Impressionism," I have heard people say, "is an expression of the ideas and feelings of that spiritual renaissance which is now growing into a lusty revolution." With this I cannot, of course, agree. If art expresses anything, it expresses some profound and general emotion common, or at least possible, to all ages, and peculiar to none. But if these sympathetic people mean, as I believe they do, that the art of the new movement is a manifestation of something different from—they will say larger than—itself, of a spiritual revolution in fact, I will not oppose them. Art is as good an index to the spiritual state of this age as of another; and in the effort of artists to free painting from the clinging conventions of the near past, and to use it as a means only to the most sublime emotions, we may read signs of an age possessed of a new sense of values and eager to turn that possession to account. It is impossible to visit a good modern exhibition without feeling that we are back in a world not altogether unworthy to be compared with that which produced primitive art. Here are men who take art seriously. Perhaps they take life seriously too, but if so, that is only because there are things in life (aesthetic ecstasy, for instance) worth taking seriously. In life, they can distinguish between the wood and the few fine trees. As for art, they know that it is something more important than a criticism of life; they will not pretend that it is a traffic in amenities; they know that it is a spiritual necessity. They are not making handsome furniture, nor pretty knick-knacks, nor tasteful souvenirs; they are creating forms that stir our most wonderful emotions.

It is tempting to suppose that art such as this implies an attitude towards society. It seems to imply a belief that the future will not be a mere repetition of the past, but that by dint of willing and acting men will conquer for themselves a life in which the claims of spirit and emotion will make some headway against the necessities of physical existence. It seems, I say: but it would be exceedingly rash to assume anything of the sort, and, for myself, I doubt whether the good artist bothers much more about the future than about the past. Why should artists bother about the fate of humanity? If art does not justify itself, aesthetic rapture does. Whether that rapture is to be felt by future generations of virtuous and contented artisans is a matter of purely speculative interest. Rapture suffices. The artist has no more call to look forward than the lover in the arms of his mistress. There are moments in life that are ends to which the whole history of humanity would not be an extravagant means; of such are the moments of aesthetic ecstasy. It is as vain to imagine that the artist works with one eye on The Great State of the future, as to go to his art for an expression of political or social opinions. It is not their attitude towards the State or towards life, but the pure and serious attitude of these artists towards their art, that makes the movement significant of the age. Here are men who refuse all compromise, who will hire no half-way house between what they believe and what the public likes; men who decline flatly, and over-stridently sometimes, to concern themselves at all with what seems to them unimportant. To call the art of the movement democratic—some people have done so—is silly. All artists are aristocrats in a sense, since no artist believes honestly in human equality; in any other sense to call an artist an aristocrat or a democrat is to call him something irrelevant or insulting. The man who creates art especially to move the poor or especially to please the rich prostitutes whatever of worth may be in him. A good many artists have maimed or ruined themselves by pretending that, besides the distinction between good art and bad, there is a distinction between aristocratic art and plebeian. In a sense all art is anarchical; to take art seriously is to be unable to take seriously the conventions and principles by which societies exist. It may be said with some justice that Post-Impressionism is peculiarly anarchical because it insists so emphatically on fundamentals and challenges so violently the conventional tradition of art and, by implication, I suppose, the conventional view of life. By setting art so high, it sets industrial civilisation very low. Here, then, it may shake hands with the broader and vaguer spirit of the age; the effort to produce serious art may bear witness to a stir in the underworld, to a weariness of smug materialism and a more passionate and spiritual conception of life. The art of the movement, in so far as it is art, expresses nothing temporal or local; but it may be a manifestation of something that is happening here and now, something of which the majority of mankind seems hardly yet to be aware.

Men and women who have been thrilled by the pure aesthetic significance of a work of art go away into the outer world in a state of excitement and exaltation which makes them more sensitive to all that is going forward about them. Thus, they realise with a heightened intensity the significance and possibility of life. It is not surprising that they should read this new sense of life into that which gave it. Not in the least; and I shall not quarrel with them for doing so. It is far more important to be moved by art than to know precisely what it is that moves. I should just like to remind them, though, that if art were no more than they sometimes fancy it to be, art would not move them as it does. If art were a mere matter of suggesting the emotions of life a work of art would give to each no more than what each brought with him. It is because art adds something new to our emotional experience, something that comes not from human life but from pure form, that it stirs us so deeply and so mysteriously. But that, for many, art not only adds something new, but seems to transmute and enrich the old, is certain and by no means deplorable.

The fact is, this passionate and austere art of the Contemporary Movement is not only an index to the general ferment, it is also the inspiration, and even the standard, of a young, violent, and fierce generation. It is the most visible and the most successful manifestation of their will, or they think it is. Political reform, social reform, literature even, move slowly, ankle-deep in the mud of materialism and deliquescent tradition. Though not without reason Socialists claim that Liberals ride their horses, the jockeys still wear blue and buff. Mr. Lloyd George stands unsteadily on the shoulders of Mr. Gladstone; the bulk of his colleagues cling on behind. If literature is to be made the test, we shall soon be wishing ourselves back in the nineteenth century. Unless it be Thomas Hardy, there is no first-rate novelist in Europe; there is no first-rate poet; without disrespect to D'Annunzio, Shaw, or Claudel, it may be said that Ibsen was their better. Since Mozart, music has just kept her nose above the slough of realism, romance, and melodrama. Music seems to be where painting was in the time of Courbet; she is drifting through complex intellectualism and a brilliant, exasperating realism, to arrive, I hope, at greater purity.[26] Contemporary painting is the one manifest triumph of the young age. Not even the oldest and wisest dare try to smile it away. Those who cannot love Cezanne and Matisse hate them; and they not only say it, they shriek it. It is not surprising, then, that visual art, which seems to many the mirror in which they see realised their own ideals, should have become for some a new religion. Not content with its aesthetic significance, these seek in art an inspiration for the whole of life. For some of us, to be sure, the aesthetic significance is a sufficient inspiration; for the others I have no hard words. To art they take their most profound and subtle emotions, their most magnanimous ideas, their dearest hopes; from art they bring away enriched and purified emotion and exaltation, and fresh sources of both. In art they imagine that they find an expression of their most intimate and mysterious feelings; and, though they miss, not utterly but to some extent, the best that art has to give, if of art they make a religion I do not blame them.

In the days of Alexander Severus there lived at Rome a Greek freed man. As he was a clever craftsman his lot was not hard. His body was secure, his belly full, his hands and brain pleasantly busy. He lived amongst intelligent people and handsome objects, permitting himself such reasonable emotions as were recommended by his master, Epicurus. He awoke each morning to a quiet day of ordered satisfaction, the prescribed toll of unexacting labour, a little sensual pleasure, a little rational conversation, a cool argument, a judicious appreciation of all that the intellect can apprehend. Into this existence burst suddenly a cranky fanatic, with a religion. To the Greek it seemed that the breath of life had blown through the grave, imperial streets. Yet nothing in Rome was changed, save one immortal, or mortal, soul. The same waking eyes opened on the same objects; yet all was changed; all was charged with meaning. New things existed. Everything mattered. In the vast equality of religious emotion the Greek forgot his status and his nationality. His life became a miracle and an ecstasy. As a lover awakes, he awoke to a day full of consequence and delight. He had learnt to feel; and, because to feel a man must live, it was good to be alive. I know an erudite and intelligent man, a man whose arid life had been little better than one long cold in the head, for whom that madman, Van Gogh, did nothing less.

FOOTNOTES:

[Footnote 23: Need I say that this list is not intended to be exhaustive? It is merely representative.]

[Footnote 24: Let us hope that it will. There certainly are ominous signs of academization amongst the minor men of the movement. There is the beginning of a tendency to regard certain simplifications and distortions as ends in themselves and party badges. There is some danger of an attempt to impose a formula on the artist's individuality. At present the infection has not spread far, and the disease has taken a mild form.]

[Footnote 25: Of course there are some good artists alive who owe nothing to Cezanne. Fortunately two of Cezanne's contemporaries, Degas and Renoir, are still at work. Also there are a few who belong to the older movement, e.g. Mr. Walter Sickert, M. Simon Bussy, M. Vuillard, Mr. J.W. Morrice. I should be as unwilling to omit these names from a history of twentieth century art as to include them in a chapter devoted to the contemporary movement.]

[Footnote 26: June 1913. Ariadne in Naxos. Is Strauss, our one musician of genius, himself the pivot on which the wheel is beginning to swing? Having drained the cup of Wagnerism and turned it upside down, is he now going to school with Mozart?]



V

THE FUTURE

I. SOCIETY AND ART

II. ART AND SOCIETY





I

SOCIETY AND ART

To bother much about anything but the present is, we all agree, beneath the dignity of a healthy human animal. Yet how many of us can resist the malsane pleasure of puzzling over the past and speculating about the future? Once admit that the Contemporary Movement is something a little out of the common, that it has the air of a beginning, and you will catch yourself saying "Beginning of what?" instead of settling down quietly to enjoy the rare spectacle of a renaissance. Art, we hope, serious, alive, and independent is knocking at the door, and we are impelled to ask "What will come of it?" This is the general question, which, you will find, divides itself into two sufficiently precise queries—"What will Society do with Art?" and "What will Art do with Society?"

It is a mistake to suppose that because Society cannot affect Art directly, it cannot affect it at all. Society can affect Art indirectly because it can affect artists directly. Clearly, if the creation of works of art were made a capital offence, the quantity, if not the quality, of artistic output would be affected. Proposals less barbarous, but far more terrible, are from time to time put forward by cultivated state-projectors who would make of artists, not criminals, but highly-paid officials. Though statesmanship can do no positive good to art, it can avoid doing a great deal of harm: its power for ill is considerable. The one good thing Society can do for the artist is to leave him alone. Give him liberty. The more completely the artist is freed from the pressure of public taste and opinion, from the hope of rewards and the menace of morals, from the fear of absolute starvation or punishment, and from the prospect of wealth or popular consideration, the better for him and the better for art, and therefore the better for everyone. Liberate the artist: here is something that those powerful and important people who are always assuring us that they would do anything for art can do.

They might begin the work of encouragement by disestablishing and disendowing art; by withdrawing doles from art schools, and confiscating the moneys misused by the Royal Academy. The case of the schools is urgent. Art schools do nothing but harm, because they must do something. Art is not to be learned; at any rate it is not to be taught. All that the drawing-master can teach is the craft of imitation. In schools there must be a criterion of excellence and that criterion cannot be an artistic one; the drawing-master sets up the only criterion he is capable of using—fidelity to the model. No master can make a student into an artist; but all can, and most do, turn into impostors, maniacs, criminals, or just cretins, the unfortunate boys and girls who had been made artists by nature. It is not the master's fault and he ought not to be blamed. He is there to bring all his pupils to a certain standard of efficiency appreciable by inspectors and by the general public, and the only quality of which such can judge is verisimilitude. The only respects in which one work can be seen to differ from another by an ordinarily insensitive person (e.g. a Board of Education inspector) are choice of subject and fidelity to common vision. So, even if a drawing-master could recognise artistic talent, he would not be permitted to encourage it. It is not that drawing-masters are wicked, but that the system is vicious. Art schools must go.

The money that the State at present devotes to the discouragement of Art had better, I dare say, be given to the rich. It would be tempting to save it for the purchase of works of art, but perhaps that can lead to nothing but mischief. It is unthinkable that any Government should ever buy what is best in the work of its own age; it is a question how far purchase by the State even of fine old pictures is a benefit to art. It is not a question that need be discussed; for though a State may have amongst its employes men who can recognise a fine work of art, provided it be sufficiently old, a modern State will be careful to thwart and stultify their dangerously good taste. State-acquisition of fine ancient art might or might not be a means to good—I daresay it would be; but the purchase of third-rate old masters and objets d'art can benefit no one except the dealers. As I shall hope to show, something might be said for supporting and enriching galleries and museums, if only the public attitude towards, and the official conception of, these places could be changed. As for contemporary art, official patronage is the surest method of encouraging in it all that is most stupid and pernicious. Our public monuments, the statues and buildings that disgrace our streets, our postage-stamps, coins, and official portraits are mere bait to the worst instincts of the worst art-students and to the better a formidable temptation.

Some of those generous prophets who sit at home dreaming of pure communistic societies have been good enough to find a place in them for the artist. Demos is to keep for his diversion a kennel of mountebanks. Artists will be chosen by the State and supported by the State. The people will pay the piper and call the tune. In the choice of politicians the method works well enough, but to art it would be fatal. The creation of soft artistic jobs is the most unlikely method of encouraging art. Already hundreds take to it, not because they have in them that which must be expressed, but because art seems to offer a pleasant and genteel career. When the income is assured the number of those who fancy art as a profession will not diminish. On the contrary, in the great State of the future the competition will be appalling. I can imagine the squeezing and intriguing between the friends of applicants and their parliamentary deputies, between the deputies and the Minister of Fine Arts; and I can imagine the art produced to fulfil a popular mandate in the days when private jobbery will be the only check on public taste. Can we not all imagine the sort of man that would be chosen? Have we no experience of what the people love? Comrades, dear democratic ladies and gentlemen, pursue, by all means, your schemes for righting the world, dream your dreams, conceive Utopias, but leave the artists out. For, tell me honestly, does any one of you believe that during the last three hundred years a single good artist would have been supported by your system? And remember, unless it had supported him it would not have allowed him to exist. Remember, too, that you will have to select or reject your artists while yet they are students—you will not be able to wait until a name has been imposed on you by years of reputation with a few good judges. If Degas is now reverenced as a master that is because his pictures fetch long prices, and his pictures fetch long prices because a handful of people who would soon have been put under the great civic pump have been for years proclaiming his mastery. And during those long years how has Degas lived? On the bounty of the people who love all things beautiful, or on the intelligence and discrimination of a few rich or richish patrons? In the great State you will not be able to take your masters ready-made with years of reputation behind them; you will have to pick them yourselves, and pick them young.

Here you are, then, at the door of your annual exhibition of students' work; you are come to choose two State pensioners, and pack the rest off to clean the drains of Melbourne. They will be chosen by popular vote—the only fair way of inducting a public entertainer to a snug billet. But, unknown to you, I have placed amongst the exhibits two drawings by Claude and one by Ingres; and at this exhibition there are no names on the catalogue. Do you think my men will get a single vote? Possibly; but dare one of you suggest that in competition with any rubbishy sensation-monger either of them will stand a chance? "Oh, but," you say, "in the great new State everyone will be well educated." "Let them," I reply, "be as well educated as the M.A.s of Oxford and Cambridge who have been educated from six to six-and-twenty: and I suggest that to do even that will come pretty dear. Well, then, submit your anonymous collection of pictures to people qualified to elect members of parliament for our two ancient universities, and you know perfectly well that you will get no better result. So, don't be silly: even private patronage is less fatal to art than public. Whatever else you may get, you will never get an artist by popular election."

You say that the State will select through two or three highly sensitive officials. In the first place you have got to catch your officials. And remember, these, too, in the eyes of their fellow-workers, will be men who have got hold of a soft thing. The considerations that govern the selection of State-paid artists will control the election of State-paid experts. By what sign shall the public recognise the man of sensibility, always supposing that it is a man of sensibility the public wants? John Jones, the broker's man, thinks himself quite as good a judge of art as Mr. Fry, and apparently Mr. Asquith thinks the trustees of the National Gallery better than either. Suppose you have by some miracle laid hands on a man of aesthetic sensibility and made him your officer, he will still have to answer for his purchases to a popularly elected parliament. Things are bad enough at present: the people will not tolerate a public monument that is a work of art, neither do their obedient servants wish to impose such a thing on them; but when no one can live as an artist without becoming a public servant, when all works of art are public monuments, do you seriously expect to have any art at all? When the appointment of artists becomes a piece of party patronage does anyone doubt that a score of qualifications will stand an applicant in better stead than that of being an artist? Imagine Mr. Lloyd George nominating Mr. Roger Fry Government selector of State-paid artists. Imagine—and here I am making no heavy demand on your powers—imagine Mr. Fry appointing some obscure and shocking student of unconventional talent. Imagine Mr. Lloyd George going down to Limehouse to defend the appointment before thousands of voters, most of whom have a son, a brother, a cousin, a friend, or a little dog who, they feel sure, is much better equipped for the job.

If the great communistic society is bent on producing art—and the society that does not produce live art is damned—there is one thing, and one only, that it can do. Guarantee to every citizen, whether he works or whether he loafs, a bare minimum of existence—say sixpence a day and a bed in the common dosshouse. Let the artist be a beggar living on public charity. Give to the industrious practical workers the sort of things they like, big salaries, short hours, social consideration, expensive pleasures. Let the artist have just enough to eat, and the tools of his trade: ask nothing of him. Materially make the life of the artist sufficiently miserable to be unattractive, and no one will take to art save those in whom the divine daemon is absolute. For all let there be a choice between a life of dignified, highly-paid, and not over-exacting employment and the despicable life of a vagrant. There can be little doubt about the choice of most, and none about that of a real artist. Art and Religion are very much alike, and in the East, where they understand these things, there has always been a notion that religion should be an amateur affair. The pungis of India are beggars. Let artists all over the world be beggars too. Art and Religion are not professions: they are not occupations for which men can be paid. The artist and the saint do what they have to do, not to make a living, but in obedience to some mysterious necessity. They do not produce to live—they live to produce. There is no place for them in a social system based on the theory that what men desire is prolonged and pleasant existence. You cannot fit them into the machine, you must make them extraneous to it. You must make pariahs of them, since they are not a part of society but the salt of the earth.

In saying that the mass of mankind will never be capable of making delicate aesthetic judgments, I have said no more than the obvious truth. A sure sensibility in visual art is at least as rare as a good ear for music. No one imagines that all are equally capable of judging music, or that a perfect ear can be acquired by study: only fools imagine that the power of nice discrimination in other arts is not a peculiar gift. Nevertheless there is no reason why the vast majority should not become very much more sensitive to art than it is; the ear can be trained to a point. But for the better appreciation, as for the freer creation, of art more liberty is needed. Ninety-nine out of every hundred people who visit picture galleries need to be delivered from that "museum atmosphere" which envelops works of art and asphyxiates beholders. They, the ninety-nine, should be encouraged to approach works of art courageously and to judge them on their merits. Often they are more sensitive to form and colour than they suppose. I have seen people show a nice taste in cottons and calicoes, and things not recognised as "Art" by the custodians of museums, who would not hesitate to assert of any picture by Andrea del Sarto that it must be more beautiful than any picture by a child or a savage. In dealing with objects that are not expected to imitate natural forms or to resemble standard masterpieces they give free rein to their native sensibility. It is only in the presence of a catalogue that complete inhibition sets in. Traditional reverence is what lies heaviest on spectators and creators, and museums are too apt to become conventicles of tradition.

Society can do something for itself and for art by blowing out of the museums and galleries the dust of erudition and the stale incense of hero-worship. Let us try to remember that art is not something to be come at by dint of study; let us try to think of it as something to be enjoyed as one enjoys being in love. The first thing to be done is to free the aesthetic emotions from the tyranny of erudition. I was sitting once behind the driver of an old horse-omnibus when a string of sandwich-men crossed us carrying "The Empire" poster. The name of Genee was on the bill. "Some call that art," said the driver, turning to me, "but we know better" (my longish hair, I surmise, discovered a fellow connoisseur): "if you want art you must go for it to the museums." How this pernicious nonsense is to be knocked out of people's heads I cannot guess. It has been knocked in so solemnly and for so long by the schoolmasters and the newspapers, by cheap text-books and profound historians, by district visitors and cabinet ministers, by clergymen and secularists, by labour leaders, teetotallers, anti-gamblers, and public benefactors of every sort, that I am sure it will need a brighter and braver word than mine to knock it out again. But out it has to be knocked before we can have any general sensibility to art; for, while it remains, to ninety-nine out of every hundred a work of art will be dead the moment it enters a public gallery.

The museums and galleries terrify us. We are crushed by the tacit admonition frowned from every corner that these treasures are displayed for study and improvement, by no means to provoke emotion. Think of Italy—every town with its public collection; think of the religious sightseers! How are we to persuade these middle-class masses, so patient and so pathetic in their quest, that really they could get some pleasure from the pictures if only they did not know, and did not care to know, who painted them. They cannot all be insensitive to form and colour; and if only they were not in a flutter to know, or not to forget, who painted the pictures, when they were painted, and what they represent, they might find in them the key that unlocks a world in the existence of which they are, at present, unable to believe. And the millions who stay at home, how are they to be persuaded that the thrill provoked by a locomotive or a gasometer is the real thing?—when will they understand that the iron buildings put up by Mr. Humphrey are far more likely to be works of art than anything they will see at the summer exhibition of the Royal Academy?[27] Can we persuade the travelling classes that an ordinarily sensitive human being has a better chance of appreciating an Italian primitive than an expert hagiographer? Will they understand that, as a rule, the last to feel aesthetic emotion is the historian of art? Can we induce the multitude to seek in art, not edification, but exaltation? Can we make them unashamed of the emotion they feel for the fine lines of a warehouse or a railway bridge? If we can do this we shall have freed works of art from the museum atmosphere; and this is just what we have got to do. We must make people understand that forms can be significant without resembling Gothic cathedrals or Greek temples, and that art is the creation, not the imitation, of form. Then, but not till then, can they go with impunity to seek aesthetic emotion in museums and galleries.

It is argued with plausibility that a sensitive people would have no use for museums. It is said that to go in search of aesthetic emotion is wrong, that art should be a part of life—something like the evening papers or the shop windows that people enjoy as they go about their business. But, if the state of mind of one who enters a gallery in search of aesthetic emotion is necessarily unsatisfactory, so is the state of one who sits down to read poetry. The lover of poetry shuts the door of his chamber and takes down a volume of Milton with the deliberate intention of getting himself out of one world and into another. The poetry of Milton is not a part of daily life, though for some it makes daily life supportable. The value of the greatest art consists not in its power of becoming a part of common existence but in its power of taking us out of it. I think it was William Morris who said that poetry should be something that a man could invent and sing to his fellows as he worked at the loom. Too much of what Morris wrote may well have been so invented. But to create and to appreciate the greatest art the most absolute abstraction from the affairs of life is essential. And as, throughout the ages, men and women have gone to temples and churches in search of an ecstasy incompatible with and remote from the preoccupations and activities of laborious humanity, so they may go to the temples of art to experience, a little out of this world, emotions that are of another. It is not as sanctuaries from life—sanctuaries devoted to the cult of aesthetic emotion—but as class-rooms, laboratories, homes of research and warehouses of tradition, that museums and galleries become noxious.

Human sensibility must be freed from the dust of erudition and the weight of tradition; it must also be freed from the oppression of culture. For, of all the enemies of art, culture is perhaps the most dangerous, because the least obvious. By "culture" it is, of course, possible to mean something altogether blameless. It may mean an education that aims at nothing but sharpening sensibility and strengthening the power of self-expression. But culture of that sort is not for sale: to some it comes from solitary contemplation, to others from contact with life; in either case it comes only to those who are capable of using it. Common culture, on the other hand, is bought and sold in open market. Cultivated society, in the ordinary sense of the word, is a congeries of persons who have been educated to appreciate le beau et le bien. A cultivated person is one on whom art has not impressed itself, but on whom it has been impressed—one who has not been overwhelmed by the significance of art, but who knows that the nicest people have a peculiar regard for it. The characteristic of this Society is that, though it takes an interest in art, it does not take art seriously. Art for it is not a necessity, but an amenity. Art is not something that one might meet and be overwhelmed by between the pages of Bradshaw, but something to be sought and saluted at appropriate times in appointed places. Culture feels no imperative craving for art such as one feels for tobacco; rather it thinks of art as something to be taken in polite and pleasant doses, as one likes to take the society of one's less interesting acquaintances. Patronage of the Arts is to the cultivated classes what religious practice is to the lower-middle, the homage that matter pays to spirit, or, amongst the better sort, that intellect pays to emotion. Neither the cultivated nor the pious are genuinely sensitive to the tremendous emotions of art and religion; but both know what they are expected to feel, and when they ought to feel it.

Now if culture did nothing worse than create a class of well-educated ladies and gentlemen who read books, attend concerts, travel in Italy, and talk a good deal about art without ever guessing what manner of thing it is, culture would be nothing to make a fuss about. Unfortunately, culture is an active disease which causes positive ill and baulks potential good. In the first place, cultivated people always wish to cultivate others. Cultivated parents cultivate their children; thousands of wretched little creatures are daily being taught to love the beautiful. If they happen to have been born insensitive this is of no great consequence, but it is misery to think of those who have had real sensibilities ruined by conscientious parents: it is so hard to feel a genuine personal emotion for what one has been brought up to admire. Yet if children are to grow up into acceptable members of the cultivated class they must be taught to hold the right opinions—they must recognise the standards. Standards of taste are the essence of culture. That is why the cultured have ever been defenders of the antique. There grows up in the art of the past a traditional classification under standard masterpieces by means of which even those who have no native sensibility can discriminate between works of art. That is just what culture wants; so it insists on the veneration of standards and frowns on anything that cannot be justified by reference to them. That is the serious charge against culture. A person familiar with the masterpieces of Europe, but insensitive to that which makes them masterpieces, will be utterly non-plussed by a novel manifestation of the mysterious "that." It is well that old masters should be respected; it were better that vital art should be welcome. Vital art is a necessity, and vital art is stifled by culture, which insists that artists shall respect the standards, or, to put it bluntly, shall imitate old masters.

The cultured, therefore, who expect in every picture at least some reference to a familiar masterpiece, create, unconsciously enough, a thoroughly unwholesome atmosphere. For they are rich and patronising and liberal. They are the very innocent but natural enemies of originality, for an original work is the touchstone that exposes educated taste masquerading as sensibility. Besides, it is reasonable that those who have been at such pains to sympathise with artists should expect artists to think and feel as they do. Originality, however, thinks and feels for itself; commonly the original artist does not live the refined, intellectual life that would befit the fancy-man of the cultured classes. He is not picturesque; perhaps he is positively inartistic; he is neither a gentleman nor a blackguard; culture is angry and incredulous. Here is one who spends his working hours creating something that seems strange and disquieting and ugly, and devotes his leisure to simple animalities; surely one so utterly unlike ourselves cannot be an artist? So culture attacks and sometimes ruins him. If he survives, culture has to adopt him. He becomes part of the tradition, a standard, a stick with which to beat the next original genius who dares to shove an unsponsored nose above water.

In the nineteenth century cultured people were amazed to find that such cads as Keats and Burns were also great poets. They had to be accepted, and their caddishness had to be explained away. The shocking intemperance of Burns was deplored in a paragraph, and passed over—as though Burns were not as essentially a drunkard as a poet! The vulgarity of Keats's letters to Fanny Brawne did not escape the nice censure of Matthew Arnold who could not be expected to see that a man incapable of writing such letters would not have written "The Eve of St. Agnes." In our day culture having failed to suppress Mr. Augustus John welcomes him with undiscriminating enthusiasm some ten years behind the times. Here and there, a man of power may force the door, but culture never loves originality until it has lost the appearance of originality. The original genius is ill to live with until he is dead. Culture will not live with him; it takes as lover the artificer of the faux-bon. It adores the man who is clever enough to imitate, not any particular work of art, but art itself. It adores the man who gives in an unexpected way just what it has been taught to expect. It wants, not art, but something so much like art that it can feel the sort of emotions it would be nice to feel for art. To be frank, cultivated people are no fonder of art than the Philistines; but they like to get thrills, and they like to see old faces under new bonnets. They admire Mr. Lavery's seductive banalities and the literary and erudite novelettes of M. Rostand. They go silly over Reinhardt and Bakst. These confectioners seem to give the distinction of art to the natural thoughts and feelings of cultivated people. Culture is far more dangerous than Philistinism because it is more intelligent and more pliant. It has a specious air of being on the side of the artist. It has the charm of its acquired taste, and it can corrupt because it can speak with an authority unknown in Philistia. Because it pretends to care about art, artists are not indifferent to its judgments. Culture imposes on people who would snap their fingers at vulgarity. With culture itself, even in the low sense in which I have been using the word, we need not pick a quarrel, but we must try to free the artist and the public too from the influence of cultivated opinion. The liberation will not be complete until those who have already learned to despise the opinion of the lower middle-classes learn also to neglect the standards and the disapproval of people who are forced by their emotional limitations to regard art as an elegant amenity.

If you would have fine art and fine appreciation of art, you must have a fine free life for your artists and for yourselves. That is another thing that Society can do for art: it can kill the middle-class ideal. Was ever ideal so vulnerable? The industrious apprentice who by slow pettifogging hardness works his way to the dignity of material prosperity, Dick Whittington, what a hero for a high-spirited nation! What dreams our old men dream, what visions float into the minds of our seers! Eight hours of intelligent production, eight hours of thoughtful recreation, eight hours of refreshing sleep for all! What a vision to dangle before the eyes of a hungry people! If it is great art and fine life that you want, you must renounce this religion of safe mediocrity. Comfort is the enemy; luxury is merely the bugbear of the bourgeoisie. No soul was ever ruined by extravagance or even by debauch; it is the steady, punctual gnawing of comfort that destroys. That is the triumph of matter over mind; that is the last tyranny. For how are they better than slaves who must stop their work because it is time for luncheon, must break up a conversation to dress for dinner, must leave on the doorstep the friend they have not seen for years so as not to miss the customary train?

Society can do something for art, because it can increase liberty, and in a liberal atmosphere art thrives. Even politicians can do something. They can repeal censorious laws and abolish restrictions on freedom of thought and speech and conduct. They can protect minorities. They can defend originality from the hatred of the mediocre mob. They can make an end of the doctrine that the State has a right to crush unpopular opinions in the interests of public order. A mighty liberty to be allowed to speak acceptable words to the rabble! The least that the State can do is to protect people who have something to say that may cause a riot. What will not cause a riot is probably not worth saying. At present, to agitate for an increase of liberty is the best that any ordinary person can do for the advancement of art.



II

ART AND SOCIETY

What might Art do for Society? Leaven it; perhaps even redeem it: for Society needs redemption. Towards the end of the nineteenth century life seemed to be losing its savour. The world had grown grey and anaemic, lacking passion, it seemed. Sedateness became fashionable; only dull people cared to be thought spiritual. At its best the late nineteenth century reminds one of a sentimental farce, at its worst of a heartless joke. But, as we have seen, before the turn, first in France, then throughout Europe, a new emotional movement began to manifest itself. This movement if it was not to be lost required a channel along which it might flow to some purpose. In the Middle Ages such a channel would have been ready to hand; spiritual ferment used to express itself through the Christian Church, generally in the teeth of official opposition. A modern movement of any depth cannot so express itself. Whatever the reasons may be, the fact is certain. The principal reason, I believe, is that the minds of modern men and women can find no satisfaction in dogmatic religion; and Christianity, by a deplorable mischance, has been unwilling to relinquish dogmas that are utterly irrelevant to its essence. It is the entanglement of religion in dogma that still keeps the world superficially irreligious. Now, though no religion can escape the binding weeds of dogma, there is one that throws them off more easily and light-heartedly than any other. That religion is art; for art is a religion. It is an expression of and a means to states of mind as holy as any that men are capable of experiencing; and it is towards art that modern minds turn, not only for the most perfect expression of transcendent emotion, but for an inspiration by which to live.

From the beginning art has existed as a religion concurrent with all other religions. Obviously there can be no essential antagonism between it and them. Genuine art and genuine religion are different manifestations of one spirit, so are sham art and sham religion. For thousands of years men have expressed in art their ultra-human emotions, and have found in it that food by which the spirit lives. Art is the most universal and the most permanent of all forms of religious expression, because the significance of formal combinations can be appreciated as well by one race and one age as by another, and because that significance is as independent as mathematical truth of human vicissitudes. On the whole, no other vehicle of emotion and no other means to ecstasy has served man so well. In art any flood of spiritual exaltation finds a channel ready to nurse and lead it: and when art fails it is for lack of emotion, not for lack of formal adaptability. There never was a religion so adaptable and catholic as art. And now that the young movement begins to cast about for a home in which to preserve itself and live, what more natural than that it should turn to the one religion of unlimited forms and frequent revolutions?

For art is the one religion that is always shaping its form to fit the spirit, the one religion that will never for long be fettered in dogmas. It is a religion without a priesthood; and it is well that the new spirit should not be committed to the hands of priests. The new spirit is in the hands of the artists; that is well. Artists, as a rule, are the last to organise themselves into official castes, and such castes, when organised, rarely impose on the choicer spirits. Rebellious painters are a good deal commoner than rebellious clergymen. On compromise which is the bane of all religion—since men cannot serve two masters—almost all the sects of Europe live and grow fat. Artists have been more willing to go lean. By compromise the priests have succeeded marvellously in keeping their vessel intact. The fine contempt for the vessel manifested by the original artists of each new movement is almost as salutary as their sublime belief in the spirit. To us, looking at the history of art, the periods of abjection and compromise may appear unconscionably long, but by comparison with those of other religions they are surprisingly short. Sooner or later a true artist arises, and often by his unaided strength succeeds in so reshaping the vessel that it shall contain perfectly the spirit.

Religion which is an affair of emotional conviction should have nothing to do with intellectual beliefs. We have an emotional conviction that some things are better than others, that some states of mind are good and that others are not; we have a strong emotional conviction that a good world ought to be preferred to a bad; but there is no proving these things. Few things of importance can be proved; important things have to be felt and expressed. That is why people with things of importance to say tend to write poems rather than moral treatises. I make my critics a present of that stick. The original sin of dogmatists is that they are not content to feel and express but must needs invent an intellectual concept to stand target for their emotion. From the nature of their emotions they infer an object the existence of which they find themselves obliged to prove by an elaborately disingenuous metaphysic. The consequence is inevitable; religion comes to mean, not the feeling of an emotion, but adherence to a creed. Instead of being a matter of emotional conviction it becomes a matter of intellectual propositions. And here, very properly, the sceptic steps in and riddles the ad hoc metaphysic of the dogmatist with unanswerable objections. No Cambridge Rationalist can presume to deny that I feel a certain emotion, but the moment I attempt to prove the existence of its object I lay myself open to a bad four hours.

No one, however, wishes to deny the existence of the immediate object of aesthetic emotion—combinations of lines and colours. For my suggestion that there may be a remote object I shall probably get into trouble. But if my metaphysical notions are demolished in a paragraph, that will not matter in the least. No metaphysical notions about art matter. All that matter are the aesthetic emotion and its immediate object. As to the existence of a remote object and its possible nature there have been innumerable theories, most, if not all, of which have been discredited. Though a few have been defended fiercely, they have never been allowed to squeeze out art completely: dogma has never succeeded in ousting religion. It has been realised always to some extent that the significance of art depends chiefly on the emotion it provokes, that works are more important than theories. Although attempts have been made to impose dogmas, to define the remote object and to direct the emotion, a single original artist has generally been strong enough to wreck the spurious orthodoxy. Dimly it has always been perceived that a picture which moves aesthetically cannot be wrong; and that the theory that condemns it as heretical condemns itself. Art remains an undogmatic religion. You are invited to feel an emotion, not to acquiesce in a theory.

Art, then, may satisfy the religious need of an age grown too acute for dogmatic religion, but to do so art must enlarge its sphere of influence. There must be more popular art, more of that art which is unimportant to the universe but important to the individual: for art can be second-rate yet genuine. Also, art must become less exclusively professional. That will not be achieved by bribing the best artists to debase themselves, but by enabling everyone to create such art as he can. It is probable that most are capable of expressing themselves, to some extent, in form; it is certain that in so doing they can find an extraordinary happiness. Those who have absolutely nothing to express and absolutely no power of expression are God's failures; they should be kindly treated along with the hopelessly idiotic and the hydrocephalous. Of the majority it is certainly true that they have some vague but profound emotions, also it is certain that only in formal expression can they realise them. To caper and shout is to express oneself, yet is it comfortless; but introduce the idea of formality, and in dance and song you may find satisfying delight. Form is the talisman. By form the vague, uneasy, and unearthly emotions are transmuted into something definite, logical, and above the earth. Making useful objects is dreary work, but making them according to the mysterious laws of formal expression is half way to happiness. If art is to do the work of religion, it must somehow be brought within reach of the people who need religion, and an obvious means of achieving this is to introduce into useful work the thrill of creation.

But, after all, useful work must remain, for the most part, mechanical; and if the useful workers want to express themselves as completely as possible, they must do so in their leisure. There are two kinds of formal expression open to all—dancing and singing. Certainly it is in dance and song that ordinary people come nearest to the joy of creation. In no age can there be more than a few first-rate artists, but in any there might be millions of genuine ones; and once it is understood that art which is unfit for public exhibition may yet be created for private pleasure no one will feel shame at being called an amateur. We shall not have to pretend that all our friends are great artists, because they will make no such pretence themselves. In the great State they will not be of the company of divine beggars. They will be amateurs who consciously use art as a means to emotional beatitude; they will not be artists who, consciously or unconsciously, use everything as a means to art. Let us dance and sing, then, for dancing and singing are true arts, useless materially, valuable only for their aesthetic significance. Above all, let us dance and devise dances—dancing is a very pure art, a creation of abstract form; and if we are to find in art emotional satisfaction, it is essential that we shall become creators of form. We must not be content to contemplate merely; we must create; we must be active in our dealings with art.

It is here that I shall fall foul of certain excellent men and women who are attempting to "bring art into the lives of the people" by dragging parties of school children and factory girls through the National Gallery and the British Museum. Who is not familiar with those little flocks of victims clattering and shuffling through the galleries, inspissating the gloom of the museum atmosphere? What is being done to their native sensibilities by the earnest bear-leader with his (or her) catalogue of dates and names and appropriate comments? What have all these tags of mythology and history, these pedagogic raptures and peripatetic ecstasies, to do with genuine emotion? In the guise of what grisly and incomprehensible charlatan is art being presented to the people? The only possible effect of personally conducted visits must be to confirm the victims in their suspicion that art is something infinitely remote, infinitely venerable, and infinitely dreary. They come away with a respectful but permanent horror of that old sphinx who sits in Trafalgar Square propounding riddles that are not worth answering, tended by the cultured and nourished by the rich.

First learn to walk, then try running. An artisan of exceptional sensibility may get something from the masterpieces of the National Gallery, provided there is no cultivated person at hand to tell him what to feel, or to prevent him feeling anything by telling him to think. An artisan of ordinary sensibility had far better keep away until, by trying to express himself in form, he has gained some glimmer of a notion of what artists are driving at. Surely there can be no reason why almost every man and woman should not be a bit of an artist since almost every child is. In most children a sense of form is discernible. What becomes of it? It is the old story: the child is father to the man; and if you wish to preserve for the man the gift with which he was born, you must catch him young, or rather prevent his being caught. Can we by any means thwart the parents, the teachers, and the systems of education that turn children into modern men and women? Can we save the artist that is in almost every child? At least we can offer some practical advice. Do not tamper with that direct emotional reaction to things which is the genius of children. Do not destroy their sense of reality by teaching them to manipulate labels. Do not imagine that adults must be the best judges of what is good and what matters. Don't be such an ass as to suppose that what excites uncle is more exciting than what excites Tommy. Don't suppose that a ton of experience is worth a flash of insight, and don't forget that a knowledge of life can help no one to an understanding of art. Therefore do not educate children to be anything or to feel anything; put them in the way of finding out what they want and what they are. So much in general. In particular I would say, do not take children to galleries and museums; still less, of course, send them to art schools to be taught high-toned commercialism. Do not encourage them to join guilds of art and crafts, where, though they may learn a craft, they will lose their sense of art. In those respectable institutions reigns a high conception of sound work and honest workmanship. Alas! why cannot people who set themselves to be sound and honest remember that there are other things in life? The honest craftsmen of the guilds have an ideal which is praiseworthy and practical, which is mediocre and unmagnanimous, which is moral and not artistic. Craftsmen are men of principle, and, like all men of principle, they abandon the habit of thinking and feeling because they find it easier to ask and answer the question, "Does this square with my principles?"—than to ask and answer the question, "Do I feel this to be good or true or beautiful?" Therefore, I say, do not encourage a child to take up with the Arts and Crafts. Art is not based on craft, but on sensibility; it does not live by honest labour, but by inspiration. It is not to be taught in workshops and schoolrooms by craftsmen and pedants, though it may be ripened in studios by masters who are artists. A good craftsman the boy must become if he is to be a good artist; but let him teach himself the tricks of his trade by experiment, not in craft, but in art.

To those who busy themselves about bringing art into the lives of the people, I would also say—Do not dabble in revivals. The very word smacks of the vault. Revivals look back; art is concerned with the present. People will not be tempted to create by being taught to imitate. Except that they are charming, revivals of morris-dancing and folk-singing are little better than Arts and Crafts in the open. The dust of the museum is upon them. They may turn boys and girls into nimble virtuosi; they will not make them artists. Because no two ages express their sense of form in precisely the same way all attempts to recreate the forms of another age must sacrifice emotional expression to imitative address. Old-world merry-making can no more satisfy sharp spiritual hunger than careful craftsmanship or half hours with our "Art Treasures." Passionate creation and ecstatic contemplation, these alone will satisfy men in search of a religion.

I believe it is possible, though extremely difficult, to give people both—if they really want them. Only, I am sure that, for most, creation must precede contemplation. In Monsieur Poiret's Ecole Martine[28] scores of young French girls, picked up from the gutter or thereabouts, are at this moment creating forms of surprising charm and originality. That they find delight in their work is not disputed. They copy no master, they follow no tradition; what they owe to the past—and it is much—they have borrowed quite unconsciously with the quality of their bodies and their minds from the history and traditional culture of their race. Their art differs from savage art as a French midinette differs from a squaw, but it is as original and vital as the work of savages. It is not great art, it is not profoundly significant, it is often frankly third-rate, but it is genuine; and therefore I rate the artisans of the Ecole Martine with the best contemporary painters, not as artists, but as manifestations of the movement.

I am no devout lover of rag-time and turkey-trotting, but they too are manifestations. In those queer exasperated rhythms I find greater promise of a popular art than in revivals of folk-song and morris-dancing. At least they bear some relationship to the emotions of those who sing and dance them. In so far as they are significant they are good, but they are of no great significance. It is not in the souls of bunny-huggers that the new ferment is potent; they will not dance and sing the world out of its lethargy; not to them will the future owe that debt which I trust it will be quick to forget. There is nothing very wonderful or very novel about rag-time or tango, but to overlook any live form of expression is a mistake, and to attack it is sheer silliness. Tango and rag-time are kites sped by the breeze that fills the great sails of visual art. Not every man can keep a cutter, but every boy can buy a kite. In an age that is seeking new forms in which to express that emotion which can be expressed satisfactorily in form alone, the wise will look hopefully at any kind of dancing or singing that is at once unconventional and popular.

So, let the people try to create form for themselves. Probably they will make a mess of it; that will not matter. The important thing is to have live art and live sensibility; the copious production of bad art is a waste of time, but, so long as it is not encouraged to the detriment of good, nothing worse. Let everyone make himself an amateur, and lose the notion that art is something that lives in the museums understood by the learned alone. By practising an art it is possible that people will acquire sensibility; if they acquire the sensibility to appreciate, even to some extent, the greatest art they will have found the new religion for which they have been looking. I do not dream of anything that would burden or lighten the catalogues of ecclesiastical historians. But if it be true that modern men can find little comfort in dogmatic religion, and if it be true that this age, in reaction from the materialism of the nineteenth century, is becoming conscious of its spiritual need and longs for satisfaction, then it seems reasonable to advise them to seek in art what they want and art can give. Art will not fail them; but it may be that the majority must always lack the sensibility that can take from art what art offers.

That will be very sad for the majority; it will not matter much to art. For those who can feel the significance of form, art can never be less than a religion. In art these find what other religious natures found and still find, I doubt not, in impassioned prayer and worship. They find that emotional confidence, that assurance of absolute good, which makes of life a momentous and harmonious whole. Because the aesthetic emotions are outside and above life, it is possible to take refuge in them from life. He who has once lost himself in an "O Altitudo" will not be tempted to over-estimate the fussy excitements of action. He who can withdraw into the world of ecstasy will know what to think of circumstance. He who goes daily into the world of aesthetic emotion returns to the world of human affairs equipped to face it courageously and even a little contemptuously. And if by comparison with aesthetic rapture he finds most human passion trivial, he need not on that account become unsympathetic or inhuman. For practical purposes, even, it is possible that the religion of art will serve a man better than the religion of humanity. He may learn in another world to doubt the extreme importance of this, but if that doubt dims his enthusiasm for some things that are truly excellent it will dispel his illusions about many that are not. What he loses in philanthropy he may gain in magnanimity; and because his religion does not begin with an injunction to love all men, it will not end, perhaps, in persuading him to hate most of them.

FOOTNOTES:

[Footnote 27: An example of this was the temporary police-court set up recently in Francis Street, just off the Tottenham Court Road. I do not know whether it yet stands; if so, it is one of the few tolerable pieces of modern architecture in London.]

[Footnote 28: We may hope much from the Omega Workshops in London; but at present they employ only trained artists. We have yet to see what effect they will have on the untrained.]

THE END

Printed in England at the Ballantyne Press Spottiswoode, Ballantyne & Co. L'td. Colchester, London & Eton