Laurus Nobilis: Chapters on Art and Life. Vernon Lee

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СКАЧАТЬ of similar feeling in his neighbour, and is explicable, most likely, by the fact that the greatest effort is always required to overcome original inertness, and that two efforts, like two horses starting a carriage instead of one, combined give more than double the value of each taken separately. The fact of this æsthetic sociability is so obvious that we need not discuss it any further, but merely hold it over to add, at last, to the result of the two other reasons, negative and positive, which tend to make æsthetic enjoyment the type of unselfish, nay, even of altruistic pleasure.

      V.

      The first of these reasons, the negative one, is that æsthetic pleasure is not in the least dependent upon the fact of personal ownership, and that it therefore affords an opportunity of leaving inactive, of beginning to atrophy by inactivity, the passion for exclusive possession, for individual advantage, which is at the bottom of all bad luxury, of all ostentation, and of nearly all rapacity. But before entering on this discussion I would beg my reader to call to mind that curious saying of Abbot Joachim's; and to consider that I wish to prove that, like his true monk, the true æsthete, who nowadays loves and praises creation much as the true monk did in former centuries, can really possess as sole personal possession only a musical instrument—to wit, his own well-strung and resonant soul. Having said this, we will proceed to the question of Luxury, by which I mean the possession of such things as minister only to weakness and vanity, of such things as we cannot reasonably hope that all men may some day equally possess.

      When we are young—and most of us remain mere withered children, never attaining maturity, in similar matters—we are usually attracted by luxury and luxurious living. We are possessed by that youthful instinct of union, fusion, marriage, so to speak, with what our soul desires; we hanker after close contact and complete possession; and we fancy, in our inexperience, that luxury, the accumulation of valuables, the appropriation of opportunities, the fact of rejecting from our life all that is not costly, brilliant, and dainty, implies such fusion of our soul with beauty.

      But, as we reach maturity, we find that this is all delusion. We learn, from the experience of occasions when our soul has truly possessed the beautiful, or been possessed by it, that if such union with the harmony of outer things is rare, perhaps impossible, among squalor and weariness, it is difficult and anomalous in the condition which we entitle luxury.

      We learn that our assimilation of beauty, and that momentary renewal of our soul which it effects, rarely arises from our own ownership; but comes, taking us by surprise, in presence of hills, streams, memories of pictures, poets' words, and strains of music, which are not, and cannot be, our property. The essential character of beauty is its being a relation between ourselves and certain objects. The emotion to which we attach its name is produced, motived by something outside us, pictures, music, landscape, or whatever it may be; but the emotion resides in us, and it is the emotion, and not merely its object, which we desire. Hence material possession has no æsthetic meaning. We possess a beautiful object with our soul; the possession thereof with our hands or our legal rights brings us no nearer the beauty. Ownership, in this sense, may empower us to destroy or hide the object and thus cheat others of the possession of its beauty, but does not help us to possess that beauty. It is with beauty as with that singer who answered Catherine II., "Your Majesty's policemen can make me scream, but they cannot make me sing;" and she might have added, for my parallel, "Your policemen, great Empress, even could they make me sing, would not be able to make you hear."

      VI.

      Hence all strong æsthetic feeling will always prefer ownership of the mental image to ownership of the tangible object. And any desire for material appropriation or exclusive enjoyment will be merely so much weakening and adulteration of the æsthetic sentiment. Since the mental image, the only thing æsthetically possessed, is in no way diminished or damaged by sharing; nay, we have seen that by one of the most gracious coincidences between beauty and kindliness, the æsthetic emotion is even intensified by the knowledge of co-existence in others: the delight in each person communicating itself, like a musical third, fifth, or octave, to the similar yet different delight in his neighbour, harmonic enriching harmonic by stimulating fresh vibration.

      If, then, we wish to possess casts, copies, or photographs of certain works of art, this is, æsthetically considered, exactly as we wish to have the means—railway tickets, permissions for galleries, and so forth—of seeing certain pictures or statues as often as we wish. For we feel that the images in our mind require renewing, or that, in combination with other more recently acquired images, they will, if renewed, yield a new kind of delight. But this is quite another matter from wishing to own the material object, the thing we call work of art itself, forgetting that it is a work of art only for the soul capable of instating it as such.

      Thus, in every person who truly cares for beauty, there is a necessary tendency to replace the illusory legal act of ownership by the real spiritual act of appreciation. Charles Lamb already expressed this delightfully in the essay on the old manor-house. Compared with his possession of its beauties, its walks, tapestried walls and family portraits, nay, even of the ghosts of former proprietors, the possession by the legal owner was utterly nugatory, unreal:

      Mine too, Blakesmoor, was thy noble Marble Hall, with its mosaic pavements, and its twelve Cæsars; … mine, too, thy lofty Justice Hall, with its one chair of authority. … Mine, too—whose else?—thy costly fruit-garden … thy ampler pleasure-garden … thy firry wilderness. … I was the true descendant of those old W——'s, and not the present family of that name, who had fled the old waste places."

      How often have not some of us felt like that; and how much might not those of us who never have, learn, could they learn, from those words of Elia?

      VII.

      I have spoken of material, actual possession. But if we look closer at it we shall see that, save with regard to the things which are actually consumed, destroyed, disintegrated, changed to something else in their enjoyment, the notion of ordinary possession is a mere delusion. It can be got only by a constant obtrusion of a mere idea, the idea of self, and of such unsatisfactory ideas as one's right, for instance, to exclude others. 'Tis like the tension of a muscle, this constant keeping the consciousness aware by repeating "Mine—mine—mine and not theirs; not theirs, but mine." And this wearisome act of self-assertion leaves little power for appreciation, for the appreciation which others can have quite equally, and without which there is no reality at all in ownership.

      Hence, the deeper our enjoyment of beauty, the freer shall we become of the dreadful delusion of exclusive appropriation, despising such unreal possession in proportion as we have tasted the real one. We shall know the two kinds of ownership too well apart to let ourselves be cozened into cumbering our lives with material properties and their responsibilities. We shall save up our vigour, not for obtaining and keeping (think of the thousand efforts and cares of ownership, even the most negative) the things which yield happy impressions, but for receiving and storing up and making capital of those impressions. We shall seek to furnish our mind with beautiful thoughts, not our houses with pretty things.

      VIII.

      I hope I have made clear enough that æsthetic enjoyment is hostile to the unkind and wasteful pleasures of selfish indulgence and selfish appropriation, because the true possession of the beautiful things of Nature, of Art, and of thought is spiritual, and neither damages, nor diminishes, nor hoards them; because the lover of the beautiful seeks for beautiful impressions and remembrances, which are vested in his soul, and not in material objects. That is the negative benefit of the love of the beautiful. Let us now proceed to the positive and active assistance which it renders, when genuine and thorough-paced, to such thought as we give to the happiness and dignity of others.

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