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The Artist and His Purpose

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      During all the great periods of art able men have striven earnestly to attain a knowledge of character and beauty and to achieve their truthful representation. Even when the purpose of the artist has been to express some specific idea or to record some incident or historical event, the work has lived, not because of the idea conveyed or the interest which attaches to the subject, but because it has portrayed character in a powerful manner, or because it has expressed the qualities of beauty which are inherent in nature. Upon these qualities, as they have been understood and translated by the artist, has depended the life of every great painting and work of sculpture. I believe this to be a fundamental and far reaching truth, accepted almost universally by painters and sculptors. This, I know, is equivalent to saying that the chief value of a work of art lies in its power to give aesthetic pleasure.

      These observations may suggest a question as to the relative importance of a work of art which tells a story or records historical events as compared with one which appeals solely to the aesthetic sense or the love of beauty. Human language, it would seem to me, is the logical method for conveying thought from one mind to another and offers direct, untrammelled mental contact without the intervention of form or design of any kind, while the representation of beauty for beauty’s sake alone is the more direct and effective way of creating and stimulating in the human heart a love of nature and art.

      This, however, is not the question considered in this work. The question raised is simply this: Has the artist, in representing the evanescent effects of nature, the manifold beauties and harmonies with which we are surrounded in this world, or predominant character as expressed by man, exceeded nature either by virtue of his exceptional power or as a result of any personal quality which he may impart to the work?

      It is also manifestly true that the greatness of a work of art must depend upon the mental power of the artist, that power which enables him to apprehend or discover the essential qualities existing in nature. It is equally true that every artist, even though wholly absorbed in the effort to reveal the truth and beauty which exist in nature, expresses in some degree his own personality. He does this inevitably, first, by the type of subject he chooses to study and represent, and, second, but in a less important degree, by the technical manner employed. This is, of course, well understood by every one. It is not for a moment disputed. But beyond and above this personal expression stands, as the chief and highest purpose of the artist, the representation of truth and character as these do actually exist.

      While the painter has used his art to record history, to tell stories, and to express emotions and convictions, his chief mission is to extract from nature her many beautiful forms and harmonies and to present these in pleasing fashion. In this way the artisan, drawing upon the great multitude of beautiful forms and colours exhibited by nature and so lavishly spread everywhere in the animal and plant creations, cunningly fashions patterns and combinations, weaving these into rugs and adapting them to the many beautiful objects with which we are familiar.

      Notwithstanding these accepted facts, I am convinced that the great works of the painter and sculptor, those of supreme importance, rest not upon any of these devices or expressions of art, but upon the faithful, unerring and masterly representation of character and beauty as these do actually exist. The masterpieces of art as they live today in the national art galleries of the world establish this fact. They seem to possess a common factor without regard to subject or period which unites in a common family the great paintings of the entire history of art. This factor I believe to be the quality of truth. These great works owe their existence to the fact that they faithfully represent some great outstanding type, or because they truthfully reveal the characteristic and essential beauty of nature expressed in one of her many moods. They are important just in proportion as their masters have understood these qualities and recorded their impressions on canvas and in marble.

      I know perfectly well that the opinion here expressed is not the one most widely accepted; it is not the popular view of art; it is not the view expressed by many writers upon this subject.

      The opinion most widely accepted is that the artist creates beauty; that in some mysterious way, by virtue of a special gift, he does actually evolve from within his own consciousness forms of grace and loveliness; that however deeply the artist sinks himself in nature, art yet remains intensely individual; that in representing nature he adds to that which he secures from nature a personal quality which becomes the most important part of the work. This is the theory of art accepted very generally, but it is not supported by evidence.

      The main purpose of this writing is, in fact, to establish by the evidence of the men who are quoted that their reliance has been solely upon nature and their success in exact proportion to their knowledge of nature and their ability to portray her predominant qualities. Let me repeat, however, that the ability to see and understand nature is dependent upon mental power. The man of limited mental power will see little; the one of great power will see much. The latter will apprehend the subtle, elusive qualities in a way impossible to the former. This, I know, is equivalent to saying that the great artist must bring to his task a great mind. This assumption is quite correct. A great mind is that power which is vaguely described as genius; it is what enables men to accomplish great things in every field of human endeavor. The question, therefore, is not whether the great artist possesses superior power, but rather how important are the inevitable traces of personal predilection or technical manner revealed in nearly all works of art as compared with the truthful presentation of the fundamental qualities the artist has discovered and undertaken to represent.

      Let us examine this phase of the question more fully. A painting by Corot for instance bears, first, the evidence of Corot’s choice of subject. That which appealed to him in nature he painted. The kind of thing he loved, the phase of nature he chose, unquestionably bore evidence of his personal temperament or predilection. By this he expressed his personal taste, his discriminating judgment, himself, in fact. If the artist be a man of gentle and sensitive quality, he will select for representation, as Corot did, a phase of nature which is in accord with his feeling.

      In the second place, a painting by Corot will exhibit in a very obvious way the manifest impress of the artist’s technical method. In fact, the manner by which the work is performed, that which is termed technic, the very manner in which the artist touches the canvas, becomes a distinguishing and individual characteristic intimately associated with the artist and easily recognized. However, the technical treatment is of little significance. It is in an important sense pure mannerism, often the result of habit or early professional training. In a limited sense it is the handwriting of the artist. This technical side of a painting, the obvious and superficial aspect, is, I am convinced, given by the amateur an importance out of all proportion to its value.

      We must, however, deal with this personal phase of a work of art. The question is how important is this personal expression as compared with the more profound truth of nature. If we may accept the testimony of the painters and sculptors who have produced enduring works of art, we will, I think, be convinced that this quality is not important when compared with essential truth or predominant character. The artists whose opinions

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