Kitobni o'qish: «Discoveries: A. Volume of Essays», sahifa 2

THE MUSICIAN AND THE ORATOR

Walter Pater says music is the type of all the Arts, but somebody else, I forget now who, that oratory is their type. You will side with the one or the other according to the nature of your energy, and I in my present mood am all for the man who, with an average audience before him, uses all means of persuasion – stories, laughter, tears, and but so much music as he can discover on the wings of words. I would even avoid the conversation of the lovers of music, who would draw us into the impersonal land of sound and colour, and would have no one write with a sonata in his memory. We may even speak a little evil of musicians, having admitted that they will see before we do that melodious crown. We may remind them that the housemaid does not respect the piano-tuner as she does the plumber, and of the enmity that they have aroused among all poets. Music is the most impersonal of things and words the most personal, and that is why musicians do not like words. They masticate them for a long time, being afraid they would not be able to digest them, and when the words are so broken and softened and mixed with spittle, that they are not words any longer, they swallow them.

A BANJO PLAYER

A girl has been playing on the banjo. She is pretty and if I didn’t listen to her I could have watched her, and if I didn’t watch her I could have listened. Her voice, the movements of her body, the expression of her face all said the same thing. A player of a different temper and body would have made all different and might have been delightful in some other way. A movement not of music only but of life came to its perfection. I was delighted and I did not know why until I thought ‘that is the way my people, the people I see in the mind’s eye, play music, and I like it because it is all personal, as personal as Villon’s poetry.’ The little instrument is quite light and the player can move freely and express a joy that is not of the fingers and the mind only but of the whole being; and all the while her movements call up into the mind, so erect and natural she is, whatever is most beautiful in her daily life. Nearly all the old instruments were like that, even the organ was once a little instrument and when it grew big our wise forefathers gave it to God in the cathedrals where it befits Him to be everything. But if you sit at the piano it is the piano, the mechanism, that is the important thing, and nothing of you means anything but your fingers and your intellect.

THE LOOKING-GLASS

I have just been talking to a girl with a shrill monotonous voice and an abrupt way of moving. She is fresh from school where they have taught her history and geography ‘whereby a soul can be discerned,’ but what is the value of an education, or even in the long run of a science, that does not begin with the personality, the habitual self, and illustrate all by that? Somebody should have taught her to speak for the most part on whatever note of her voice is most musical, and soften those harsh notes by speaking, not singing, to some stringed instrument, taking note after note and, as it were, caressing her words a little as if she loved the sound of them, and have taught her after this some beautiful pantomimic dance, till it had grown a habit to live for eye and ear. A wise theatre might make a training in strong and beautiful life the fashion, teaching before all else the heroic discipline of the looking-glass, for is not beauty, even as lasting love, one of the most difficult of the arts?

THE TREE OF LIFE

We artists have taken over-much to heart that old commandment about seeking after the Kingdom of Heaven. Verlaine told me that he had tried to translate ‘In Memoriam,’ but could not because Tennyson was ‘too noble, too Anglais, and when he should have been broken-hearted had many reminiscences.’ About that time I found in some English review an essay of his on Shakespeare. ‘I had once a fine Shakespeare,’ he wrote, or some such words, ‘but I have it no longer. I write from memory.’ One wondered in what vicissitude he had sold it, and for what money; and an image of the man rose in the imagination. To be his ordinary self as much as possible, not a scholar or even a reader, that was certainly his pose; and in the lecture he gave at Oxford he insisted ‘that the poet should hide nothing of himself,’ though he must speak it all with ‘a care of that dignity which should manifest itself, if not in the perfection of form, at all events with an invisible, insensible, but effectual endeavour after this lofty and severe quality, I was about to say this virtue.’ It was this feeling for his own personality, his delight in singing his own life, even more than that life itself, which made the generation I belong to compare him to Villon. It was not till after his death that I understood the meaning his words should have had for me, for while he lived I was interested in nothing but states of mind, lyrical moments, intellectual essences. I would not then have been as delighted as I am now by that banjo-player, or as shocked as I am now by that girl whose movements have grown abrupt, and whose voice has grown harsh by the neglect of all but external activities. I had not learned what sweetness, what rhythmic movement, there is in those who have become the joy that is themselves. Without knowing it I had come to care for nothing but impersonal beauty. I had set out on life with the thought of putting my very self into poetry, and had understood this as a representation of my own visions and an attempt to cut away the non-essential, but as I imagined the visions outside myself my imagination became full of decorative landscape and of still life. I thought of myself as something unmoving and silent living in the middle of my own mind and body, a grain of sand in Bloomsbury or in Connacht that Satan’s watch fiends cannot find. Then one day I understood quite suddenly, as the way is, that I was seeking something unchanging and unmixed and always outside myself, a Stone or an Elixir that was always out of reach, and that I myself was the fleeting thing that held out its hand. The more I tried to make my art deliberately beautiful, the more did I follow the opposite of myself, for deliberate beauty is like a woman always desiring man’s desire. Presently I found that I entered into myself and pictured myself and not some essence when I was not seeking beauty at all, but merely to lighten the mind of some burden of love or bitterness thrown upon it by the events of life. We are only permitted to desire life, and all the rest should be our complaints or our praise of that exacting mistress who can awake our lips into song with her kisses. But we must not give her all, we must deceive her a little at times, for, as Le Sage says in ‘The Devil on Two Sticks,’ the false lovers who do not become melancholy or jealous with honest passion have the happiest mistress and are rewarded the soonest and by the most beautiful. Our deceit will give us style, mastery, that dignity, that lofty and severe quality Verlaine spoke of. To put it otherwise, we should ascend out of common interests, the thoughts of the newspapers, of the market-place, of men of science, but only so far as we can carry the normal, passionate, reasoning self, the personality as a whole. We must find some place upon the Tree of Life high enough for the forked branches to keep it safe, and low enough to be out of the little wind-tossed boughs and twigs, for the Phœnix nest, for the passion that is exaltation and not negation of the will, for the wings that are always upon fire.