Diderot and the Encyclopaedists Volume II Part 3

[37] xii. 8, 79.

[38] xi. 149.

The one painter whom Diderot never spares is Boucher, who was an idol of the time, and made an income of fifty thousand livres a year out of his popularity. He laughs at him as a mere painter of fans, an artist with no colours on his palette save white and red. He admits the fecundity, the _fougue_, the ease of Boucher, just as Sir Joshua Reynolds admits his grace and beauty and good skill in composition.[39] Boucher, says Diderot, is in painting what Ariosto is in poetry, and he who admires the one is inconsistent if he is not mad for the other. What is wanting is disciplined taste, more variety, more severity. Yet he cannot refuse to concede about one of Boucher's pictures that after all he would be glad to possess it. Every time you saw it, he says, you would find fault with it, yet you would go on looking at it.[40] This is perhaps what the severest modern amateur, as he strolls carelessly through the French school at his leisure, would not in his heart care to deny.

[39] See Reynolds's Twelfth Discourse, p. 106.

[40] x. 102.

Fragonard, whose picture of Coresus and Callirrhoe made a great sensation in its day, and still attracts some small share of attention in the French school, was not a favourite with Diderot. The Callirrhoe inspired an elaborate but not very felicitous criticism. Then the painter changed his style in the direction of Boucher, and as far away as possible from _l'honnete_ and _le beau moral_, and Diderot turned away from him; at last describing an oval picture representing groups of children in heaven as "_une belle et grande omelette d'enfants_," heads, legs, thighs, arms, bodies, all interlaced together among yellowish clouds--"_bien omelette, bein douillette, bein jaune, et bien brulee_."[41]

[41] xi. 296. For the Callirrhoe, see x. 397.

On the whole, we cannot wonder either that painters hold literary talk about their difficult and complex art so cheap, or that the lay public prizes it so much above its intrinsic worth. It helps the sluggish imagination and dull sight of the one, while it is apt to pa.s.s ignorantly over both the true difficulties and the true successes of the other. Diderot, unlike most of those who have come after him, had carefully studied the conditions prescribed to the painter by the material in which he works. Although he was a master of the literary criticism of art, he had artists among his intimate companions, and was too eager for knowledge not to wring from them the secrets of technique, just as he extorted from weavers and dyers the secrets of their processes and instruments. He makes no ostentatious display of this special knowledge, yet it is present, giving a firmness and accuracy to what would otherwise be too like mere arbitrary lyrics suggested by a painting, and not really dealing with it. His special gift was the transformation of scientific criticism into something with the charm of literature. Take, for instance, a picture by Vien:

"_Psyche approaching with her lamp to surprise Love in his sleep._--The two figures are of flesh and blood, but they have neither the elegance, nor the grace, nor the delicacy that the subject required. Love seems to me to be making a grimace. Psyche is not like a woman who comes trembling on tiptoe. I do not see on her face that mixture of surprise, fear, love, desire, and admiration, which ought all to be there. It is not enough to show in Psyche a curiosity to see Love; I must also perceive in her the fear of awakening him. She ought to have her mouth half open, and to be afraid of drawing her breath. 'Tis her lover that she sees--that she sees for the first time, at the risk of losing him for ever. What joy to look upon him, and to find him so fair! Oh, what little intelligence in our painters, how little they understand nature! The head of Psyche ought to be inclined towards Love; the rest of her body drawn back, as it is when you advance towards a spot where you fear to enter, and from which you are ready to flee back; one foot planted on the ground and the other barely touching it. And the lamp; ought she to let the light fall on the eyes of Love? Ought she not to hold it apart, and to s.h.i.+eld it with her hand to deaden its brightness? Moreover, that would have lighted the picture in a striking way. These good people do not know that the eyelids have a kind of transparency; they have never seen a mother coming in the night to look at her child in the cradle, with a lamp in her hand, and fearful of awakening it."[42]

[42] x. 121.

There have been many attempts to imitate this manner since Diderot. No less a person than M. Thiers tried it, when it fell to him as a young writer for the newspapers to describe the Salon of 1822. One brilliant poet, novelist, traveller, critic, has succeeded, and Diderot's art-criticism is at least equalled in Theophile Gautier's pages on t.i.tian's a.s.sunta and Bellini's Madonna at Venice, or Murillo's Saint Anthony of Padua at Seville.[43]

[43] _Voyage en Italie_, 230. _Voyage en Espagne_, 330. See the same critic's _Abecedaire du Salon de 1861_.

Just as in his articles in the Encyclopaedia, here too Diderot is always ready to turn from his subject for a moral aside. Even the modern reader will forgive the discursive apostrophe addressed to the judges of the unfortunate Calas, the almost lyric denunciation of an atrocity that struck such deep dismay into the hearts of all the brethren of the Encyclopaedia.[44] But Diderot's asides are usually in less tragic matter. A picture of Michael Van Loo's reminds him that Van Loo had once a friend in Spain. This friend took it into his head to equip a vessel for a trading expedition, and Van Loo invested all his fortune in his friend's vessel. The vessel was wrecked, the fortune was lost, and the master was drowned. When Van Loo heard of the disaster, the first word that came to his mouth was--_I have lost a good friend_. And on this Diderot sails off into a digression on the grounds of praise and blame.

[44] xi. 309.

Here are one or two ill.u.s.trations of the same moralising:

"The effect of our sadness on others is very singular. Have you not sometimes noticed in the country the sudden stillness of the birds, if it happens that on a fine day a cloud comes and lingers over the spot that was resounding with their music? A suit of deep mourning in company is the cloud that, as it pa.s.ses, causes the momentary silence of the birds. It goes, and the song is resumed."

"We should divide a nation into three cla.s.ses: the bulk of the nation, which forms the national taste and manners; those who rise above these are called madmen, originals, oddities; those who fall below are noodles. The progress of the human mind causes the level to s.h.i.+ft, and a man often lives too long for his reputation.... He who is too far in front of his generation, who rises above the general level of the common manners, must expect few votes; he ought to be thankful for the oblivion that rescues him from persecution. Those who raise themselves to a great distance above the common level are not perceived; they die forgotten and tranquil, either like everybody else, or far away from everybody else. That is my motto."[45]

"But Vernet will never be more than Vernet, a mere man. No, and for that very reason all the more astonis.h.i.+ng, and his work all the more worthy of admiration. It is, no doubt, a great thing, is this universe; but when I compare it with the energy of the productive cause, if I had to wonder at aught, it would be that its work is not still finer and still more perfect. It is just the reverse when I think of the weakness of man, of his poor means, of the embarra.s.sments and of the short duration of his life, and then of certain things that he has undertaken and carried out."[46]

[45] xi. 294.

[46] xi. 102.

These digressions are one source of the charm of Diderot's criticism.

They impart ease and naturalness to it, because they evidently reproduce the free movement of his mind as it really was, and not as the supposed dignity of authors.h.i.+p might require him to pretend. There is no stiffness nor sense, as we have said, of literary strain, and yet there is no disturbing excess of what is random, broken, _decousu_. The digression flows with lively continuity from the main stream and back again into it, leaving some cheerful impression or curious suggestion behind it. Something, we cannot tell what, draws him off to wonder whether there is not as much verve in the first scene of Terence and in the Antinous as in any scene of Moliere or any work of Michael Angelo?

"I once answered this question, but rather too lightly. Every moment I am apt to make a mistake, because language does not furnish me with the right expression for the truth at the moment. I abandon a thesis for lack of words that shall supply my reasons. I have one thing in the bottom of my heart, and I find myself saying another. There is the advantage of living in retirement and solitude. There a man speaks, asks himself questions, listens to himself, and listens in silence. His secret sensation develops itself little by little." Then when he is about to speak of one of Greuze's pictures, he bethinks himself of Greuze's vanity, and this leads him to a vein of reflection which it is good for all critics, whether public or private, to hold fast in their minds. "If you take away Greuze's vanity, you will take away his verve, you will extinguish his fire, his genius will undergo an eclipse. _Nos qualites tiennent de pres a nos defauts._" And of this important truth, the base of wise tolerance, there follow a dozen graphic examples.[47]

[47] x. 342. He says elsewhere of Greuze (xviii. 247) that he is _un excellent artiste, mais une bien mauvaise tete_.

Gretry, the composer, more than once consulted Diderot in moments of perplexity. It was not always safe, he says, to listen to the glowing man when he allowed his imagination to run away with him, but the first burst was of inspiration divine.[48] Painters found his suggestions as potent and as hopeful as the musician found them. He delighted in being able to tell an artist how he might change his bad picture into a good one.[49] "Chardin, La Grenee, Greuze, and others," says Diderot, "have a.s.sured me (and artists are not given to flattering men of letters) that I was about the only one whose images could pa.s.s at once to canvas, almost exactly as they came into my head." And he gives ill.u.s.trations, how he instantly furnished to La Grenee a subject for a picture of Peace; to Greuze, a design introducing a nude figure without wounding the modesty of the spectator; to a third, a historical subject.[50] The first of the three is a curious example of the difficulty which even a strong genius like Diderot had in freeing himself from artificial traditions. For Peace, he cried to La Grenee, show me Mars with his breastplate, his sword girded on, his head n.o.ble and firm. Place standing by his side a Venus, full, divine, voluptuous, smiling on him with an enchanting smile; let her point to his casque, in which her doves have made their nest. Is it not singular that even Diderot sometimes failed to remember that Mars and Venus are dead, that they can never be the source of a fresh and natural inspiration, and that neither artist nor spectator can be moved by cold and vapid allegories in an extinct dialect? If Diderot could have seen such a treatment of La Grenee's subject as Landseer's _Peace_, with its children playing at the mouth of the slumbering gun, he would have been the first to cry out how much nearer this came to the spirit of his own aesthetic methods, than all the pride of Mars and all the beauty of Venus. He is truer to himself in the subject with which he met Greuze's perplexity in the second of his two ill.u.s.trations. He bade Greuze paint the Honest Model; a girl sitting to an artist for the first time, her poor garments on the ground beside her; her head resting on one of her hands, and a tear rolling down each cheek. The mother, whose dress betrays the extremity of indigence, is by her side, and with her own hands and one of the hands of her daughter covers her face. The painter, witness of the scene, softened and touched, lets his palette or his brush fall from his hand. Greuze at once exclaimed that he saw his subject; and we may at least admit that this pretty bit of commonplace sentimentalism is more in Diderot's vein than pagan G.o.ds and G.o.ddesses.

[48] Quoted in Diderot's _Oeuv._, v. 460, _n._

[49] E.g. _Oeuv._, xi. 258.

[50] xi. 74.

Diderot is never more truly himself than when he takes the subject of a picture that is before him, and shows how it might have been more effectively handled. Thus:

"The Flight into Egypt is treated in a fresh and piquant manner.

But the painter has not known how to make the best of his idea. The Virgin pa.s.ses in the background of the picture, bearing the infant Jesus in her arms. She is followed by Joseph and the a.s.s carrying the baggage. In the foreground are the shepherds prostrating themselves, their hands upturned towards her, and wis.h.i.+ng her a happy journey. Ah, what a fine painting, if the artist had known how to make mountains at the foot of which the Virgin had pa.s.sed; if he had known how to make the mountains very steep, escarped, majestic; if he had covered them with moss and wild shrubs; if he had given to the Virgin simplicity, beauty, grandeur, n.o.bleness; if the road that she follows had led into the paths of some forest, lonely and remote; if he had taken his moment at the rise of day, or at its fall!"[51]

[51] x. 115.

The picture of Saint Benedict by Deshays--whom at one moment Diderot p.r.o.nounces to be the first painter in the nation--stirs the same spirit of emendation. Diderot thinks that in spite of the pallor of the dying saint's visage, one would be inclined to give him some years yet to live.

"I ask whether it would not have been better that his legs should have sunk under him; that he should have been supported by two or three monks; that he should have had the arms extended, the head thrown back, with death on his lips and ecstasy on his brow. If the painter had given this strong expression to his Saint Benedict, consider, my friend, how it would have reflected itself on all the rest of the picture. That slight change in the princ.i.p.al figure would have influenced all the others. The celebrant, instead of being upright, would in his compa.s.sion have leaned more forward; distress and anguish would have been more strongly depicted in all the bystanders. There is a piece from which you could teach young students that, by altering one single circ.u.mstance, you alter all others, or else the truth disappears. You could make out of it an excellent chapter on the _force of unity_: you would have to preserve the same arrangement, the same figures, and to invite them to execute the picture according to the different changes that were made in the figure of the communicant."[52]

[52] x. 125.

The admirable Salons were not Diderot's only contributions to aesthetic criticism. He could not content himself with reproductions, in eloquent language upon paper, of the combinations of colour and form upon canvas.

No one was further removed from vague or indolent expansion. He returns again and again to examine with keenness and severity the principles, the methods, the distinctions of the fine arts, and though he is often a sentimentalist and a declaimer, he can also, when the time comes, transform himself into an accurate scrutiniser of ideas and phrases, a seeker after causes and differences, a discoverer of kinds and cla.s.ses in art, and of the conditions proper to success in each of them. In short, the fact of being an eloquent and enthusiastic critic of pictures, did not prevent him from being a truly philosophical thinker about the abstract laws of art, with the thinker's genius for a.n.a.lysis, comparison, cla.s.sification. Who that has read them can ever forget the dialogues that are set among the landscapes of Vernet in the Salons of 1767?[53] The critic supposes himself unable to visit the Salon of the year, and to be staying in a gay country-house amid some fine landscapes on the sea-coast. He describes his walks among these admirable scenes, and the strange and varying effects of light and colour, and all the movements of the sky and ocean; and into the descriptions he weaves a series of dialogues with an abbe, a tutor of the children of the house, upon art and landscape and the processes of the universe. Nothing can be more excellent and lifelike: it is not until the end that he lets the secret slip that the whole fabric has been a flight of fancy, inspired by no real landscape, but by the sea-pieces sent to the exhibition by Vernet.

[53] xi. 98-149.

This is an ill.u.s.tration of the variety of approach which makes Diderot so interesting, so refres.h.i.+ng a critic. He never sinks into what is mechanical, and the evidence of this is that his mind, while intent on the qualities of a given picture, yet moves freely to the outside of the picture, and is ever cordially open to the most general thoughts and moods, while attending with workmanlike fidelity to what is particular in the object before him.[54]

[54] _E.g._ xi. 223.

In the light of modern speculation upon the philosophy of the fine arts, Diderot makes no commanding figure, because he is so egregiously unsystematic. But as Goethe said, in a piece where he was withstanding Diderot to the face, _die hochste Wirkung des Geistes ist, den Geist hervorzurufen_--the highest influence of mind is to call out mind. This stimulating provocation of the intelligence was the master faculty in Diderot. For the sake of that men are ready to pardon all excesses, and to overlook many offences against the law of Measure. From such a point of view, Goethe's treatment of Diderot's Essay on Painting (written in 1765, but not given to the world until 1796) is an instructive lesson.

"Diderot's essay," he wrote to Schiller, "is a magnificent work, and it speaks even more usefully to the poet than to the painter, though for the painter, too, it is a torch of powerful illumination." Yet Diderot's critical principle in the essay was exactly opposite to Goethe's; and when Goethe translated some portions of it, he was forced to add a commentary of stringent protest. Diderot, as usual, energetically extols nature, as the one source and fountain of true artistic inspiration.

Even in what looks to us like defect and monstrosity, she is never incorrect. If she inflicts on the individual some unusual feature, she never fails to draw other parts of the system into co-ordination and a sort of harmony with the abnormal element. We say of a man who pa.s.ses in the street that he is ill-shapen. Yes, according to our poor rules; but according to nature, it is another matter. We say of a statue that it is of fine proportions. Yes, according to our poor rules; but according to nature?[55]

[55] x. 481, 462.

In the same vein, he breaks out against the practice of drawing from the academic model. All these academic positions, affected, constrained, artificial, as they are; all these actions coldly and awkwardly expressed by some poor devil, and always the same poor devil, hired to come three times a week, to undress himself, and to play the puppet in the hands of the professor--what have these in common with the positions and actions of nature? What is there in common between the man who draws water from the well in your courtyard, and the man who pretends to imitate him on the platform of the drawing-school? If Diderot thought the seven years pa.s.sed in drawing the model no better than wasted, he was not any more indulgent to the practice of studying the minutiae of the anatomy of the human frame. He saw the risk of the artist becoming vain of his scientific acquirement, of his eye being corrupted, of his seeking to represent what is under the surface, of his forgetting that he has only the exterior to show. A practice that is intended to make the student look at nature most commonly tends to make him see nature other than she really is. To sum up, mannerism would disappear from drawing and from colour, if people would only scrupulously imitate nature. Mannerism comes from the masters, from the academy, from the school, and even from the antique.[56]

[56] x. 467. For a more respectful view of the antique, and of Winckelmann's position, see _Salon de 1765_, x. 418.

We may easily believe how many fallacies were discerned in such lessons as these by the author of _Iphigenie_, and the pa.s.sionate admirer of the ancient marbles. Diderot's fundamental error, said Goethe, is to confound nature and art, completely to amalgamate nature with art. "Now Nature organises a living, an indifferent being, the Artist something dead, but full of significance; Nature something real, the Artist something apparent. In the works of Nature the spectator must import significance, thought, effect, reality; in a work of Art he will and must find this already there. A perfect imitation of Nature is in no sense possible; the Artist is only called to the representation of the surface of an appearance. The outside of the vessel, the living whole that speaks to all our faculties of mind and sense, that stirs our desire, elevates our intelligence--that whose possession makes us happy, the vivid, potent, finished Beautiful--for all this is the Artist appointed." In other words, art has its own laws, as it has its own aims, and these are not the laws and aims of nature. To mock at rules is to overthrow the conditions that make a painting or a statue possible.

To send the pupil away from the model to the life of the street, the gaol, the church, is to send him forth without teaching him for what to look. To make light of the study of anatomy in art, is like allowing the composer to forget thorough ba.s.s in his enthusiasm, or the poet in his enthusiasm to forget the number of syllables in his verse. Again, though art may profit by a free and broad method, yet all artistic significance depends on the More and the Less. Beauty is a narrow circle in which one may only move in modest measure. And of this modest measure the academy, the school, the master, above all the antique, are the guardians and the teachers.[57]

[57] Diderot's _Versuch uber die Malerei_. Goethe's _Werke_, xxv.

309, etc.

It is unnecessary to labour the opposition between the two great masters of criticism. Goethe, as usual, must be p.r.o.nounced to have the last word of reason and wisdom, the word which comprehends most of the truth of the matter. And it is delivered in that generous and loyal spirit which n.o.body would have appreciated more than the free-hearted Diderot himself. The drift of Goethe's contention is, in fact, the thesis of Diderot's Paradox on the Comedian. But the state of painting in France--and Goethe admits it--may have called for a line of criticism which was an exaggeration of what Diderot, if he had been in Goethe's neutral position, would have found in his better mind.[58]

[58] And of course on occasion did actually find. See xi. 101. Sir Joshua Reynolds, who was too sincere a lover of his art not to be above mere patriotic prejudice, describes the condition of things.

"I have heard painters acknowledge that they could do better without nature than with her, or, as they expressed themselves, it only put them out. Our neighbours, the French, are much in this practice of extempore invention, and their dexterity is such as even to excite admiration, if not envy; but how rarely can this praise be given to their finished pictures!" Twelfth Discourse, p. 105.

There is a pa.s.sage in one of the Salons which sheds a striking side-light on the difference between these two great types of genius.

The difference between the mere virtuoso and the deep critic is that, in the latter, behind views on art we discern far-reaching thoughts on life. And in Diderot, no less than in Goethe, art is ever seen in its a.s.sociations with character, aspiration, happiness, and conduct.