Many people will attribute the present decadence in painting to our decadence in behaviour. This dogma of the studios, which has gained currency among the public, is a poor excuse of the artists. For they had a vested interest in ceaselessly depicting the past; it is an easier task, and one that could be turned to good account by the lazy.
It is true that the great tradition has been lost, and that the new one is not yet established.
But what was this great tradition, if not a habitual, everyday idealization of ancient life — a robust and martial form of life, a state of readiness on the part of each individual, which gave him a habit of gravity in his movements, and of majesty, or violence, in his attitudes? To this should be added a public splendour which found its reflection in private life. Ancient life was a great parade. It ministered above all to the pleasure of the eye, and this day-to-day paganism has marvellously served the arts.
Before trying to distinguish the epic side of modern life, and before bringing examples to prove that our age is no less fertile in sublime themes than past ages, we may assert that since all centuries and all peoples have had their own form of beauty, so inevitably we have ours. That is in the order of things.
All forms of beauty, like all possible phenomena, contain an element of the eternal and an element of the transitory — of the absolute and of the particular. Absolute and eternal beauty does not exist, or rather it is only an abstraction skimmed from the general surface of different beauties. The particular element in each manifestation comes from the emotions: and just as we have our own particular emotions, so we have our own beauty.[...]
As for the garb, the outer husk, of the modern hero, although the time is past when every little artist dressed up as a grand panjandrum and smoked pipes as long as duck-rifles, nevertheless the studios and the world at large are still full of people who would like to poeticize Antony with a Greek cloak and a parti-coloured vesture. *
But all the same, has not this much-abused garb its own beauty and its native charm? Is it not the necessary garb of our suffering age, which wears the symbol of a perpetual mourning even upon its thin black shoulders? Note, too, that the dress‐ coat and the frock-coat not only possess their political beauty, which is an expression of universal equality, but also their poetic beauty, which is an expression of the____________________