even, at times, he is too conscious of the public, and spoils his work by appealing directly to the sympathies of the public, or by directly mocking at them. A true artist takes no notice whatever of the public. The public are to him non-existent. He has no poppied or honeyed cakes through which to give the monster sleep or sustenance. He leaves that to the popular novelist. One incomparable novelist we have now in England, Mr George Meredith.
There are better artists in France, but France has no one whose view of life is so large, so varied, so imaginatively true. There are tellers of stories in Russia who have a more vivid sense of what pain in fiction may be. But to him belongs philosophy in fiction. His people not merely live, but they live in thought.
One can see them from myriad points of view. They are suggestive.
There is soul in them and around them. They are interpretative and symbolic. And he who made them, those wonderful quickly-moving figures, made them for his own pleasure, and has never asked the public what they wanted, has never cared to know what they wanted, has never allowed the public to dictate to him or influence him in any way but has gone on intensifying his own personality, and producing his own individual work. At first none came to him.
That did not matter. Then the few came to him. That did not change him. The many have come now. He is still the same. He is an incomparable novelist. With the decorative arts it is not different. The public clung with really pathetic tenacity to what I believe were the direct traditions of the Great Exhibition of international vulgarity, traditions that were so appalling that the houses in which people lived were only fit for blind people to live in. Beautiful things began to be made, beautiful colours came from the dyer's hand, beautiful patterns from the artist's brain, and the use of beautiful things and their value and importance were set forth. The public were really very indignant. They lost their temper. They said silly things. No one minded. No one was a whit the worse. No one accepted the authority of public opinion. And now it is almost impossible to enter any modern house without seeing some recognition of good taste, some recognition of the value of lovely surroundings, some sign of appreciation of beauty.
In fact, people's houses are, as a rule, quite charming nowadays.
People have been to a very great extent civilised. It is only fair to state, however, that the extraordinary success of the revolution in house-decoration and furniture and the like has not really been due to the majority of the public developing a very fine taste in such matters. It has been chiefly due to the fact that the craftsmen of things so appreciated the pleasure of making what was beautiful, and woke to such a vivid consciousness of the hideousness and vulgarity of what the public had previously wanted, that they simply starved the public out. It would be quite impossible at the present moment to furnish a room as rooms were furnished a few years ago, without going for everything to an auction of second-hand furniture from some third-rate lodging-house. The things are no longer made. However they may object to it, people must nowadays have something charming in their surroundings. Fortunately for them, their assumption of authority in these art-matters came to entire grief.
It is evident, then, that all authority in such things is bad.
People sometimes inquire what form of government is most suitable for an artist to live under. To this question there is only one answer. The form of government that is most suitable to the artist is no government at all. Authority over him and his art is ridiculous. It has been stated that under despotisms artists have produced lovely work. This is not quite so. Artists have visited despots, not as subjects to be tyrannised over, but as wandering wonder-makers, as fascinating vagrant personalities, to be entertained and charmed and suffered to be at peace, and allowed to create. There is this to be said in favour of the despot, that he, being an individual, may have culture, while the mob, being a monster, has none. One who is an Emperor and King may stoop down to pick up a brush for a painter, but when the democracy stoops down it is merely to throw mud. And yet the democracy have not so far to stoop as the emperor. In fact, when they want to throw mud they have not to stoop at all. But there is no necessity to separate the monarch from the mob; all authority is equally bad.
