A Study of Poetry | Page 5

artist. This analogy is curiously suggestive, though it is insufficient to account for all the phenomena concerned in human artistic production.
The play theory, again, suggests that old and clairvoyant perception of the Greeks that the art-impulse deals with aesthetic appearances rather than with realities as such. The artist has to do with the semblance of things; not with things as they "are in themselves" either physically or logically, but with things as they appear to him. The work of the impressionist painter or the imagist poet illustrates this conception. The conventions of the stage are likewise a case in point. Stage settings, conversations, actions, are all affected by the "_optique du th��atre_" they are composed in a certain "key" which seeks to give a harmonious impression, but which conveys frankly semblance and not reality. The craving for "real" effects upon the stage is anti-aesthetic, like those gladiatorial shows where persons were actually killed. I once saw an unskilful fencer, acting the part of Romeo, really wound Tybalt: the effect was lifelike, beyond question, but it was shocking.
From this doctrine of aesthetic semblance or "appearance" many thinkers have drawn the conclusion that the pleasures afforded by art must in their very nature be disinterested and sharable. Disinterested, because they consist so largely in delighted contemplation merely. Women on the stage, said Coquelin, should afford to the spectator "a theatrical pleasure only, and not the pleasure of a lover." Compare with this the sprightly egotism of the lyric poet's
"If she be not so to me,?What care I how fair she be?"
A certain aloofness is often felt to characterize great art: it is perceived in the austerity and reserve of the Psyche of Naples and the Venus of Melos:
"And music pours on mortals?Its beautiful disdain."
The lower pleasures of the senses of taste and touch, it is often pointed out, are less pleasurable than the other senses when revived by memory. Your dinner is your dinner--your exclusive proprietorship of lower pleasure--in a sense in which the snowy linen and gleaming silver and radiant flowers upon the table are not yours only because they are sharable. If music follows the dinner, though it be your favorite tune, it is nevertheless not yours as what you have eaten is yours. Acute observers like Santayana have denied or minimized this distinction, but the general instinct of men persists in calling the pleasures of color and form and sound "sharable," because they exist for all who can appreciate them. The individual's happiness in these pleasures is not lessened, but rather increased, by the coexistent happiness of others in the same object.
There is one other aspect of the artistic impulse which is of peculiar importance to the student of poetry. It is this: the impulse toward artistic creation always works along lines of order. The creative impulse may remain a mystery in its essence, the play of blind instinct, as many philosophers have supposed; a portion of the divine energy which is somehow given to men. All sorts of men, good and bad, cultured and savage, have now and again possessed this vital creative power. They have been able to say with Thomas Lovell Beddoes:
"I have a bit of fiat in my soul,?And can myself create my little world."
The little world which their imagination has created may be represented only by a totem pole or a colored basket or a few scratches on a piece of bone; or it may be a temple or a symphony. But if it be anything more than the mere whittling of a stick to exercise surplus energy, it is ordered play or labor. It follows a method. It betrays remeditation. It is the expression of something in the mind. And even the mere whittler usually whittles his stick to a point: that is, he is "making" something. His knife, almost before he is aware of what he is doing, follows a pattern--invented in his brain on the instant or remembered from other patterns. He gets pleasure from the sheer muscular activity, and from his tactile sense of the bronze or steel as it penetrates the softer wood. But he gets a higher pleasure still from his pattern, from his sense of making something, no matter how idly. And as soon as the pattern or purpose or "design" is recognized by others the maker's pleasure is heightened, sharable. For he has accomplished the miracle: he has thrown the raw material of feeling into form--and that form itself yields pleasure. His "bit of fiat" has taken a piece of wood and transformed it: made it expressive of something. All the "arts of design" among primitive races show this pattern-instinct.
But the impulse toward an ordered expression of feeling is equally apparent in the rudimentary stages of music and poetry. The striking of hands or feet in