The Attorney-General of the day, as counsel for Mr. Ruskin, said that this was a severe and slashing criticism, but perfectly fair and _bona fide_.

Now, let us see. First, there is the expression, "the ill-educated conceit of the artist nearly approached the aspect of wilful imposture."

That may be severe and slashing, but is it fair? If there _was_ a wilful imposition, why not say so; but, of course, there was not, and could not be; but it is most unfair to insinuate that there nearly was. The truth is, the words "wilful imposture" are a gross exaggeration. The jury, after retiring, came into court and asked the judge what was the meaning of wilful imposture, and, being told that it meant nothing in particular, they returned a verdict of damages one farthing, which meant to say that they thought equally little of Whistler's picture and of Ruskin's criticism. Next we come to "c.o.c.kney impudence" and "c.o.xcomb." Surely these terms must be grossly inappropriate to the subject in hand, which is Whistler's painting, and not his personal qualities. Next, it seems that Mr. Ruskin thinks it is an offence to ask 200 guineas for a picture, but where the offence lies we are not told. It might be folly to _give_ 200 guineas for one of Whistler's pictures, but why should he be abused for asking it? The insinuation is that it is a false pretence, and such an insinuation is not _bona fide_. Lastly, we are told that Mr. Whistler has been flinging a pot of paint in the public's face. In the first place, this is vulgar. In the next place, it is absurd. When Sydney Smith said that someone's writing was like a spider having escaped from the inkstand and wandered over the paper, it was an exaggerated criticism, but it was appropriate. But if Mr. Whistler flung a pot of paint anywhere, it was upon his own canvas, and not into the face of the public. Now, let anybody think what is the effect of such criticism. Is one enabled by the light of it to see the merits or faults of Whistler's painting? And yet this was written by the greatest art critic in this country, by the man who has done more to reveal the secrets of Nature and of Art to us all than any man living, and, I had almost said, than any living or dead. But pa.s.sion and arrogance are not criticism; and, in the sense in which I have used the term, such criticism is not _bona fide_.

Well may Mr. Matthew Arnold say, speaking of Mr. Ruskin's criticism upon another subject, that he forgets all moderation and proportion, and loses the balance of his mind. This, he says, "is to show in one's criticism to the highest excess the note of provinciality."

There was, once upon a time, a very strong Court of Appeal. It was universally acknowledged to be so, and the memory of it still remains, and very old lawyers still love to recall its glories. It was composed of Lord Chancellor Campbell and the Lords Justices Knight-Bruce and Turner. Beth.e.l.l (afterwards Lord Westbury) was an ambitious and aspiring man, and was always most caustic in his criticisms. He had been arguing before the above Court one day, and upon his turning round after finishing his argument, some counsel in the row behind him asked, "Well, Beth.e.l.l, how will their judgment go?" Beth.e.l.l replied, in his softest but most cutting tones, "I do not know. Knight-Bruce is a jack-pudding.

Turner is an old woman. And no human being can by any possibility predict what will fall from the lips of that inexpressibly fatuous individual who sits in the middle." This is funny, but it is vulgar, and it is not given in good faith. It is the offspring of anger and spite mixed with a desire to be clever and ant.i.thetical.

I gather from Mr. Matthew Arnold's essays on criticism that the endeavour of the critic should be to see the object criticized "as in itself it really is," or as in another pa.s.sage he says, "Real criticism obeys an instinct prompting it to know the best that is known and thought in the world." "In order to do or to be this, criticism," he says, in italics, "ought to be _disinterested_." He points out how much English criticism is not disinterested. He says, "We have the _Edinburgh Review_, existing as an organ of the old Whigs, and for as much play of mind as may suit its being _that_; we have the _Quarterly Review_, existing as an organ of the Tories, and for as much play of mind as may suit its being that; we have the _British Quarterly Review_, existing as an organ of the political Dissenters, and for as much play of mind as may suit its being that; we have the _Times_ existing as an organ of the common satisfied well-to-do Englishman, and for as much play of mind as may suit its being that. . . . Directly this play of mind wants to have more scope, and to forget the pressure of practical considerations a little, it is checked, it is made to feel the chain. We saw this the other day in the extinction so much to be regretted of the _Home and Foreign Review_; perhaps in no organ of criticism was there so much knowledge, so much play of mind; but these could not save it. It must needs be that men should act in sects and parties, that each of these sects and parties should have its organ, and should make this organ subserve the interest of its action; but it would be well too that there should be a criticism, not the minister of those interests, nor their enemy, but absolutely and entirely independent of them. No other criticism will ever attain any real authority, or make any real way towards its end,--the creating a current of true and fresh ideas."

This, it must be remembered, was written in 1865. Would Mr. Matthew Arnold be happier now with the _Fortnightly_ and the _Nineteenth Century_ and others? There is, I think, a good deal of truth in the pa.s.sage I have just quoted. I think he might have allowed that, among so many writers, each advocating his own view or the view of his party or sect, we ought to have some chance of forming a judgment. A question seems to get a fair chance of being

"Set in all lights by many minds To close the interests of all."

But, as I said, there is a good deal in what the writer says. The _Daily News_ says the Government is all wrong, and the _Daily Telegraph_ says it is all right; and if any paper ventured to be moderate it would go to the wall in a week. I think what he says is true, but there is no occasion to be so angry about it. We really are very thankful for such men as Carlyle, Ruskin, and Matthew Arnold, and I can't help thinking they have had their proper share of praise, and have had their share of influence upon their age. The air of neglected superiority, which they a.s.sume, detracts not a little from the pleasure with which one always reads them.

Perhaps some of my conservative friends will regret the good old times in which criticism was really criticism, when a book had to run the gauntlet of a few well established critics of _the_ club, or a play was applauded or d.a.m.ned by a select few in the front row of the pit. I agree to lament a past which can never return, but, on the whole, I think we are the gainers. Also, I very much incline to think that the standard of criticism is higher now than in the very palmy days when Addison wrote; or when the _Edinburgh_ or _Quarterly_ were first started. I incline to agree with Leslie Stephen in his _Hours in a Library_, that, if most of the critical articles of even Jeffrey and Mackintosh were submitted to a modern editor, he would reject them as inadequate; but I think that perhaps they excel our modern efforts in a certain reserve and dignity, and in a more matured thoughtfulness.

If criticism is an art, such as I have described it, and is subject to certain rules and conditions; if good criticism is appreciative, proportionate, appropriate, strong, natural, and _bona fide_, and bad criticism is the reverse of all this, why, you will ask, cannot the art be taught by some School or Academy; and if criticism is so important a matter as you say, surely the State might see to it? I must own I am against it. Mr. Matthew Arnold, who is much in favour of founding an academy, which is not only to judge of original works but of the criticisms of others upon them, states the matter very fairly. He says, "So far as routine and authority tend to embarra.s.s energy and inventive genius, academies may be said to be obstructive to energy and inventive genius; and, to this extent, to the human spirit's general advance. But then this evil is so much compensated by the propagation on a large scale of the mental apt.i.tudes and demands, which an open mind and a flexible intelligence naturally engender; genius itself in the long run so greatly finds its account in this propagation, and bodies like the French Academy have such power for promoting it, that the general advance of the human spirit is perhaps, on the whole, rather furthered than impeded by their existence."

But I do not accede to this opinion. It is under the free open air of heaven, in the wild woods and the meadows that the loveliest and sweetest flowers bloom, and not in the trim gardens or the hot-houses, and even in our gardens in England we strive to preserve some lingering traits of the open country. I believe that just as the gift of freedom to the ma.s.ses of our countrymen teaches them to use that freedom with care and intelligence, just as the abolition of tests and oaths makes men loyal and trustworthy, so it is well to have freedom in literature and criticism. Mistakes will be made and mischief done, but in the long run the effect of a keen compet.i.tion, and an advancing public taste will tell. I don't hesitate to a.s.sert, without fear of contradiction, that critical art has improved rapidly during the last twenty years in this country, where a man is free to start a critical review, and to write about anybody, or anything, and in any manner, provided he keeps within the law. He is only restrained by the compet.i.tion of others, and by the public taste, which are both constantly increasing. No doubt an author will write with greater spirit, and with greater decorum, if he knows that his merits are sure to be fairly acknowledged, and his faults certain to be accurately noted. But this object may be attained, I believe, without an academy. On the other hand, what danger there is in an academy becoming cliquey, nay even corrupt. We have an academy here in the painting art, but except that it collects within its walls every year a vaster number of daubs than it is possible for any one ever to see with any degree of comfort, I don't know what particular use it is of. As a school or college it may be of use, but as a critical academy it does very little.

I have thus endeavoured to show what I mean by my six divisions of criticism, and I have no doubt you will all of you have divined that my six divisions are capable of being expressed in one word, Criticism must be _true_. To be true, it must be appreciative, or understanding, it must be in due proportion, it must be appropriate, it must be strong, it must be natural, it must be _bona fide_. There is nothing which an Englishman hates so much as being false. Our great modern poet, in one of his strongest lines, says--

"This is a shameful thing for men to lie."

And he speaks of Wellington--

"Truth teller was our England's Alfred named, Truth lover was our English Duke."

Emerson notices that many of our phrases turn upon this love of truth, such as "The English of this is," "Honour bright," "His word is as good as his bond."

"'Tis not enough taste, learning, judgment join; In all you speak let truth, and candour shine."

I am certain that if men and women would believe that it is important that they should form a true judgment upon things, and that they should speak or write it when required, we should get rid of a great deal of bad art, bad books, bad pictures, bad buildings, bad music, and bad morals. I am further certain that by constantly uttering false criticisms we perpetuate such things. And what harm we are doing to our own selves in the meantime! How habitually warped, how unsteady, how feeble, the judgment becomes, which is not kept bright and vigorous through right use. How insensibly we become callous or indolent about forming a correct judgment. "It is a pleasure to stand upon the sh.o.r.e and see the ships tossed upon the sea; a pleasure to stand in the window of a castle and to see a battle and the adventures thereof below: but no pleasure is comparable to the standing upon the vantage ground of truth (a hill not to be commanded and where the air is always clear and serene) and to see the errors and wanderings and mists and tempests in the vale below, so always that this prospect be with pity and not with swelling or pride.

Certainly it is heaven upon earth to have a man's mind move in charity, rest in Providence, and turn upon the poles of truth."

In conclusion, I am aware that I have treated the subject most inadequately, and that others have treated the same subject with much more power; but I am satisfied of the great importance of a right use of the critical faculty, and I think it may be that my mode of treatment may arrest the attention of some minds which are apt to be frightened at a learned method, and may induce them to take more heed of the judgments which they are hourly pa.s.sing on a great variety of subjects. If we still persist in saying when some one jingles some jig upon the piano that it is "charming," if we say of every daub in the Academy that it is "lovely," if every new building or statue is p.r.o.nounced "awfully jolly,"

if the fastidious rubbish of the last volume of poetry is "grand," if the slip-shod grammar of the last new novel is "quite sweet," when shall we see an end of these bad things? And observe further, these bad things live on and affect the human mind for ever. Bad things are born of bad.

Who can tell what may be the effect of seeing day by day an hideous building, of hearing day by day indifferent music, of constantly reading a lot of feeble twaddle? Surely one effect will be that we shall gradually lose our appreciation of what is good and beautiful. "A thing of beauty is a joy for ever." Ah! but we must have eyes to see it. This springtime is lovely, if we have the eyes to see it; but, if we have not, its loveliness is nothing to us, and if we miss seeing it we shall have dimmer eyes to see it next year and the next; and if we cannot now see beauty and truth through the gla.s.s darkly, we shall be unable to gaze on them when we come to see them face to face.

II. ON LUXURY.

An eminent lawyer of my acquaintance had a Socratic habit of interrupting the conversation by saying, "Let us understand one another: when you say so-and-so, do you mean so-and-so, or something quite different?" Now, although it is intolerable that the natural flow of social intercourse should be thus impeded, yet in writing a paper to be laid before a learned and fastidious society one is bound to let one's hearers a little into the secret, and to state fairly what the subject of the essay really is. I suppose we shall all admit that bad luxury is bad, and good luxury is good, unless the phrase good luxury is a contradiction in terms. We must try to avoid disputing about words. The word luxury, according to its derivation, signifies an extravagant and outrageous indulgence of the appet.i.tes or desires. If we take this as the meaning of the word, we shall agree that luxury is bad; but if we take luxury to be only another name for the refinements of civilization, we shall all approve of it. But the real and substantial question is not what the word means, but, what is that thing which we all agree is bad or good; where does the bad begin and the good end; how are we to discern the difference; and how are we to avoid the one and embrace the other. In this essay, therefore, I intend to use the word luxury to denote that indulgence which interferes with the full and proper exercise of all the faculties, powers, tastes, and whatever is good and worthy in a man. Enjoyments, relaxations, delights, indulgences which are beneficial, I do not denominate "luxury." All indulgences which fit us for our duties are good; all which tend to unfit us for them are bad; and these latter I call luxuries. Some one will say, perhaps, that some indulgences are merely indifferent, and produce no appreciable effect upon body or mind; and it might be enough to dismiss such things with the maxim, "_de minimis non curat lex_." But the doctrine is dangerous, and I doubt if anything in this world is absolutely immaterial. De Quincey mentions the case of a man who committed a murder, which at the time he thought little about, but he was led on from that to gambling and Sabbath breaking. Probably in this weary world any indulgence or pleasure which is not bad is not indifferent, but absolutely good. The world is not so bright, so comfortable, so pleasant, that we can afford to scorn the good the G.o.ds provide us. In Mr. Reade's book on _Study and Stimulants_, Matthew Arnold says, a moderate use of wine adds to the agreeableness of life, and whatever adds to the agreeableness of life, adds to its resources and powers. There cannot be a doubt that the bodily frame is capable of being wearied, and that it needs repose and refreshment, and this is a law which a man trifles with at his peril. The same is true of the intellectual and moral faculties. They claim rest and refreshment; they must have comfort and pleasure or they will begin to flag. It must also be always remembered that in the every-day work of this world the body and the mind have to go through a great deal which is depressing and taxing to the energy, and a certain amount of "set off" is required to keep the balance even. We must remember this especially with respect to the poor. Pipes and cigars may be a luxury to the idle and rich, but we ought not to grudge a pipe to a poor man who is overworked and miserable.

Some degree of comfort we all feel to be at times essential when we have a comfortless task to perform. With good food and sleep, for instance, we can get through the roughest work; with the relaxation of pleasant society we can do the most tedious daily work. If, on the other hand, we are worried and uncomfortable, we become unfitted for our business. We all have our troubles to contend against, and we require comfort, relaxation, stimulation of some sort to help us in the battle. There are certain duties which most of us have to perform, and which, to use a common expression, "take it out of us." Thus most of us are compelled to travel more or less. An old gentleman travelling by coach on a long journey wished to sleep off the tediousness of the night, but his travelling companion woke him up every ten minutes with the inquiry, "Well, sir, how are you by this." At last the old gentleman's patience was fairly tired out. "I was very well when I got into the coach, and I'm very well now, and if any change takes place I'll let you know." I was coming from London to Beckenham, and in the carriage with me was a gentleman quietly and attentively reading the newspaper. A lady opposite to him, whenever we came to a station, cried out, "Oh, what station's this, what station's this?" Being told, she subsided, more or less, till the next station. The gentleman's patience was at last exhausted. "If there is any _particular_ station at which you wish to alight I will inform you when we arrive."

Such are some of the annoying circ.u.mstances of travel. Then, at the end of the journey, are we sure of a comfortable night's rest? It was a rule upon circuit that the barristers arriving at an inn had the choice of bedrooms according to seniority, and woe betide the junior who dared to infringe the rule and endeavour to secure by force or fraud the best bedroom. The leaders, who had the hardest work to do, required the best night's rest. A party of barristers arrived late one night at their accustomed inn, a half-way house to the next a.s.size town, and found one of the best bedrooms already occupied. They were told by some wag that it was occupied by a young man just joined the circuit. There was a rush to the bedroom. The culprit was dragged out of bed and deposited on the floor. A venerable old gentleman in a nightcap and gown addressed the ringleader of his a.s.sailants, Serjeant Golbourne, "Brother Golbourne, brother Golbourne, is this the way to treat a Christian judge?" I should not have liked to have been one of those who had to conduct a cause before him next day. Who can be generous, benevolent, kindly, and even- tempered if one is to be subjected to such hara.s.sing details as I have above narrated? and I have no doubt that a fair amount of comfort is necessary to the exercise of the Christian virtues. I am not at all sure that pilgrims prayed any better because they had peas in their shoes, and it is well known that soldiers fight best when they are well fed. A certain amount of comfort and pleasure is good for us, and is refreshing to body and spirit. Such things, for instance, as the bath in the morning; the cup of warm tea or coffee for breakfast; the gla.s.s of beer or wine and variety of food at dinner; the rest or nap in the arm-chair or sofa; an occasional novel; the pipe before going to bed; the change of dress; music or light reading in the evening; even the night-cap recommended by Mr. Banting; games of chance or skill; dancing;--surely such things may renovate, soothe, and render more elastic and vigorous both body and mind.

While, therefore, I have admitted fully that we all require "sweetness and light," that some indulgence is necessary for the renovation of our wearied souls and bodies; yet it very often will happen that the thing in which we desire to indulge does not tend at all in this direction, or it may be that, although a moderate indulgence does so tend, an immoderate use has precisely the reverse effect. My subject, therefore, divides itself, firstly, into a consideration of those luxuries which are _per se_ deleterious, and those which are so only by excessive use.

I suppose you will not be surprised to hear that I think we are in danger, in the upper and middle cla.s.ses at all events, of going far beyond the point where pleasures and indulgences tend to the improvement of body and mind. Surely there are many of us who can remember when the habits of our fathers were less luxurious than they are now. In a leading article in a newspaper not long ago the writer said, "All cla.s.ses without exception spend too much on what may be called luxuries. A very marked change in this respect has been noticed by every one who studies the movements of society. Among people whose fathers regarded champagne as a devout Aryan might have regarded the Soma juice--viz., as a beverage reserved for the G.o.ds and for millionaires--the foaming grape of Eastern France is now habitually consumed. . . ." He goes on, "The luxuries of the poor are few, and chiefly consist of too much beer, and of little occasional dainties. What pleasures but the grossest does the State provide for the artisan's leisure?" "It does not do," says the writer, "to be hard upon them, but it is undeniable that this excess of expenditure on what in no sense profits them is enormous in the ma.s.s."

Not long ago a great outcry was heard about the extravagance and luxury of the working man. It was stated often, and certainly not without foundation, that the best of everything in the markets in the way of food was bought at the highest prices by workmen or their wives; and although the champagne was not perhaps so very freely indulged in, nor so pure as might be wished, yet, that the working men indulged themselves in more drink than was good for their stomachs, and in more expensive drinks than was good for their purses, no man can doubt.

If this increase of luxury is observable in the lower cla.s.ses, how much more easily can it be discerned in the middle cla.s.ses. Take for instance the pleasures of the table. I do not speak of great entertainments or life in palaces or great houses, which do not so much vary from one age to another, but of the ordinary life of people like ourselves. Spenser says:--

"The antique world excess and pryde did hate, Such proud luxurious pomp is swollen up of late."

How many more dishes and how many more wines do we put on the table than our ancestors afforded. Pope writes of Balaam's housekeeping:--

"A single dish the week day meal affords, An added pudding solemnized the Lord's."

Then when he became rich:--

"Live like yourself was soon my lady's word, And lo, two puddings smoked upon the board!"

Then his description of his own table is worth noting:--

"Content with little, I can manage here On brocoli and mutton round the year, 'Tis true no turbots dignify my boards, But gudgeons, flounders, what my Thames affords.

To Hounslow Heath I point, and Banstead Down; Thence comes your mutton, and these chicks my own, From yon old walnut tree a show'r shall fall, And grapes, long lingering on my only wall, And figs from standard and espalier join-- The deuce is in you if you cannot dine."

Now, however, the whole world is put under contribution to supply our daily meals, and the palate is being constantly stimulated, and in some degree impaired by a variety of food and wine. And I am sure that the effect of this is to produce a distaste for wholesome food. I daresay we have all heard of the Scotchman who had drunk too much whisky. He said, "I can't drink water; it turns sae acid on the stomach." This increase of the luxuries of the table, beyond what was the habit of our fathers, is shown chiefly, I think, when we are at home and alone; but if one is visiting or entertaining others, how often is one perfectly bored by the quant.i.ty of food and drink which is handed round. Things in season and out of season, perhaps ill a.s.sorted, ill cooked, cold, and calculated to make one extremely ill, but no doubt costing a great deal of money, time, and anxiety to the givers of the feast. Then we fall to grumbling, and are discontented with having too much, but having acquired a habit of expecting it we grumble still more if there is not as much as usual provided.

"He knows to live, who keeps the middle state, And neither leans on this side or on that; Nor stops, for one bad cork, his butler's pay; Swears, like Albutius, a good cook away; Nor lets, like Nevius, every error pa.s.s-- The musty wine, foul cloth, or greasy gla.s.s."

But what is the modern idea of a dinner?--

"After oysters Sauterne; then sherry, champagne, E'er one bottle goes comes another again; Fly up, thou bold cork, to the ceiling above, And tell to our ears in the sounds that they love, How pleasant it is to have money, Heigh ho; How pleasant it is to have money!

Your Chablis is acid, away with the hock; Give me the pure juice of the purple Medoc; St. Peray is exquisite; but, if you please, Some Burgundy just before tasting the cheese.

So pleasant it is to have money, Heigh ho; So pleasant it is to have money!

Fish and soup and omelette and all that--but the deuce-- There were to be woodc.o.c.ks and not Charlotte Russe, And so suppose now, while the things go away, By way of a grace, we all stand up and say-- How pleasant it is to have money, Heigh ho; How pleasant it is to have money!

This, of course, is meant to be satirical; but no doubt many persons regard the question of "good living" as much more important than "high thinking." "My dear fellow," said Thackeray, when a dish was served at the Rocher de Cancalle, "don't let us speak a word till we have finished this dish."

"'Mercy!' cries h.e.l.luo. 'Mercy on my soul!

Is there no hope? Alas!--then bring the jowl.'"

A great peer, who had expended a large fortune, summoned his heir to his death-bed, and told him that he had a secret of great importance to impart to him, which might be some compensation for the injury he had done him. The secret was that crab sauce was better than lobster sauce.

"Persicos odi," "I hate all your Frenchified fuss."

"But a nice leg of mutton, my Lucy, I prithee get ready by three; Have it smoking, and tender, and juicy, And, what better meat can there be?