No More Learning

Whistler, and
the plays of M. Maeterlinck, and the poetry of Verlaine, in our own
day, but differ from the religious art of Giotto and his disciples in
having accepted all symbolisms, the symbolism of the ancient shepherds
and stargazers, that symbolism of bodily beauty which seemed a wicked
thing to Fra Angelico, the symbolism in day and night, and winter
and summer, spring and autumn, once so great a part of an older
religion than Christianity; and in having accepted all the Divine
Intellect, its anger and its pity, its waking and its sleep, its love
and its lust, for the substance of their art. A Keats or a Calvert is
as much a symbolist as a Blake or a Wagner; but he is a fragmentary
symbolist, for while he evokes in his persons and his landscapes an
infinite emotion, a perfected emotion, a part of the Divine Essence,
he does not set his symbols in the great procession as Blake would
have him, 'in a certain order, suited' to his 'imaginative energy. '
If you paint a beautiful woman and fill her face, as Rossetti filled
so many faces, with an infinite love, a perfected love, 'one's eyes
meet no mortal thing when they meet the light of her peaceful eyes,'
as Michael Angelo said of Vittoria Colonna; but one's thoughts stray
to mortal things, and ask, maybe, 'Has her lover gone from her, or is
he coming? ' or 'What predestinated unhappiness has made the shadow
in her eyes? ' If you paint the same face, and set a winged rose or a
rose of gold somewhere about her, one's thoughts are of her immortal
sisters, Pity and Jealousy, and of her mother, Ancestral Beauty, and of
her high kinsmen, the Holy Orders, whose swords make a continual music
before her face. The systematic mystic is not the greatest of artists,
because his imagination is too great to be bounded by a picture or
a song, and because only imperfection in a mirror of perfection, or
perfection in a mirror of imperfection, delight our frailty. There
is indeed a systematic mystic in every poet or painter who, like
Rossetti, delights in a traditional Symbolism, or, like Wagner,
delights in a personal Symbolism; and such men often fall into trances,
or have waking dreams. Their thought wanders from the woman who is
Love herself, to her sisters and her forebears, and to all the great
procession; and so august a beauty moves before the mind, that they
forget the things which move before the eyes. William Blake, who was
the chanticleer of the new dawn, has written: 'If the spectator could
enter into one of these images of his imagination, approaching them on
the fiery chariot of his contemplative thought, if . . . he could make
a friend and companion of one of these images of wonder, which always
entreat him to leave mortal things (as he must know), then would he
arise from the grave, then would he meet the Lord in the air, and then
he would be happy. ' And again, 'The world of imagination is the world
of Eternity. It is the Divine bosom into which we shall all go after
the death of the vegetated body.
The world of imagination is infinite
and eternal, whereas the world of generation or vegetation is finite
and temporal. There exist in that eternal world the eternal realities
of everything which we see reflected in the vegetable glass of nature. '

Every visionary knows that the mind's eye soon comes to see a
capricious and variable world, which the will cannot shape or change,
though it can call it up and banish it again. I closed my eyes a
moment ago, and a company of people in blue robes swept by me in a
blinding light, and had gone before I had done more than see little
roses embroidered on the hems of their robes, and confused, blossoming
apple-boughs somewhere beyond them, and recognised one of the company
by his square black, curling beard. I have often seen him; and one
night a year ago, I asked him questions which he answered by showing me
flowers and precious stones, of whose meaning I had no knowledge, and
he seemed too perfected a soul for any knowledge that cannot be spoken
in symbol or metaphor.

Are he and his blue-robed companions, and their like, 'the Eternal
realities' of which we are the reflection 'in the vegetable glass of
nature,' or a momentary dream? To answer is to take sides in the only
controversy in which it is greatly worth taking sides, and in the only
controversy which may never be decided.

1898.




THE SYMBOLISM OF POETRY


I

'SYMBOLISM, as seen in the writers of our day, would have no value
if it were not seen also, under one disguise or another, in every
great imaginative writer,' writes Mr. Arthur Symons in _The Symbolist
Movement in Literature_, a subtle book which I cannot praise as I
would, because it has been dedicated to me; and he goes on to show
how many profound writers have in the last few years sought for a
philosophy of poetry in the doctrine of symbolism, and how even in
countries where it is almost scandalous to seek for any philosophy
of poetry, new writers are following them in their search. We do not
know what the writers of ancient times talked of among themselves,
and one bull is all that remains of Shakespeare's talk, who was on
the edge of modern times; and the journalist is convinced, it seems,
that they talked of wine and women and politics, but never about their
art, or never quite seriously about their art. He is certain that
no one, who had a philosophy of his art or a theory of how he should
write, has ever made a work of art, that people have no imagination
who do not write without forethought and afterthought as he writes
his own articles. He says this with enthusiasm, because he has heard
it at so many comfortable dinner-tables, where some one had mentioned
through carelessness, or foolish zeal, a book whose difficulty had
offended indolence, or a man who had not forgotten that beauty is an
accusation. Those formulas and generalizations, in which a hidden
sergeant has drilled the ideas of journalists and through them the
ideas of all but all the modern world, have created in their turn a
forgetfulness like that of soldiers in battle, so that journalists and
their readers have forgotten, among many like events, that Wagner spent
seven years arranging and explaining his ideas before he began his
most characteristic music; that opera, and with it modern music, arose
from certain talks at the house of one Giovanni Bardi of Florence;
and that the Pleiade laid the foundations of modern French literature
with a pamphlet. Goethe has said, 'a poet needs all philosophy, but he
must keep it out of his work,' though that is not always necessary;
and certainly he cannot know too much, whether about his own work, or
about the procreant waters of the soul where the breath first moved, or
about the waters under the earth that are the life of passing things;
and almost certainly no great art, outside England, where journalists
are more powerful and ideas less plentiful than elsewhere, has arisen
without a great criticism, for its herald or its interpreter and
protector, and it may be for this reason that great art, now that
vulgarity has armed itself and multiplied itself, is perhaps dead in
England.

All writers, all artists of any kind, in so far as they have had
any philosophical or critical power, perhaps just in so far as they
have been deliberate artists at all, have had some philosophy, some
criticism of their art; and it has often been this philosophy, or this
criticism, that has evoked their most startling inspiration, calling
into outer life some portion of the divine life, of the buried reality,
which could alone extinguish in the emotions what their philosophy or
their criticism would extinguish in the intellect.