Читать книгу Beauty & Art - A Collection of Essays - Vernon Lee - Страница 23

It is a strange and beautiful fact that whatsoever is touched by genius, no matter how humble in itself, becomes precious and immortal. This wrinkled old woman is merely one of thousands like herself, who have sat and will sit by the great porcelain stove of the Dutch backshop, their knitting or their bible on their knees. There is nothing to make her recollected; yet we know her after two centuries, even as if we had seen her alive, because, with a few blurred lines and shadows hastily scratched on his etching plate, it pleased the whim of Master Rembrandt to pourtray her. And this little commonplace Frankfurt shopkeeper's maiden, in her stiff little cap and starched frill, who should remember her? Yet she is familiar to us all, because she struck the boyish fancy of Goethe. For even as the fact of its once having sparkled on the waistcoat of Mozart makes us treasure up a tarnished brass button; and as the notion of their having been planted by the hand of Michael Angelo made us mourn the cutting down of a clump of sear and rusty old cypresses, so also the fact of having been noticed, noted down by genius, with brush, or pen, or chisel, makes into relics men and things which would else have been forgotten; because the stroke of that pen, or brush, or chisel removes them from the perishable world of reality to the deathless world of fancy. Nay, even the beautiful things, the perfect, physically or morally, of the world, those which called forth admiration and love as long as they existed: Antinous and Monna Lisa, Beatrice and Laura, would now be but a handful of nameless dust, were it not for the artists and poets who have made them live again and for ever: the deeds and sufferings of the Siegfrieds and Cids, of the Desdemonas and Francescas, would have died away had they not been filched out of the world of reality into the world of fiction. And even as the perishable, the humble, the insignificant reality becomes enduring and valuable by the touch of genius; so also in the very world of fiction itself the intellectual creations of one man may be raised to infinitely higher regions by the hand of another, may be transported into the kingdom of another and nobler art, and there be seen more universally and surrounded by a newly acquired radiance. In this manner the tale of Romeo and Juliet, graciously and tenderly narrated by the old Italian story-teller, was transfigured by Shakespeare and enshrined in all the splendours of Elizabethan poetry; the figure of Psyche, delicately graceful in the little romance of Apuleius, reappeared, enlarged and glorified by the hand of Raphael, on the walls of the Farnesina; and thus also our Cherubino, the fanciful and brilliant creature of Beaumarchais, is known to most of us far less in his original shape than in the vague form woven out of subtle melodies to which Mozart has given the page's name. Mozart has, as it were, taken away Cherubino from Beaumarchais; he has, for the world at large, substituted for the page of the comedy the page of the opera. Beaumarchais could give us clear-spoken words, dialogue and action, a visible and tangible creature; and Mozart could give only a certain arrangement of notes, a certain amount of rhythm and harmony, a vague, speechless, shapeless thing; yet much more than the written words do those notes represent to our fancy the strange and fascinating little figure, the wayward, the amorous, the prankish, the incarnation of childishness, of gallantry, of grace, of fun, and of mischief, the archetype of pages—the page Cherubino. What could music do for Cherubino? of what means could it dispose to reproduce this type, this figure? and how did, how should music have disposed of those means? About this fantastic and brilliant little jackanapes of a page centres a curious question of artistic anomaly, of artistic power, and of artistic duty.

The part of Cherubino: the waywardness, the love, the levity, the audacity, the timidity, the maturity and immaturity of the page's feelings, are all concentrated by the admirable ingenuity of the Venetian D'Aponte, who arranged Beaumarchais's play for Mozart's music, into one air, the air sung by Cherubino in that very equivocal interview with the Countess and Susanna, so rudely to be broken by the thundering rap of the Count at the door. The air is "Voi che sapete"—Cherubino's description, half to the noble and sentimental lady, half to the flippant and laughing waiting-maid, of the curious symptoms, the mysterious hankerings, and attractions which the boy has of late begun to experience—symptoms of which he is half ashamed, as calculated to bring down laughter and boxes on the ear, and half proud, mischievously conscious that they make him a personage for all this womankind. Every one has heard "Voi che sapete" sung a hundred times by dozens of singers in dozens of fashions, till it has become in the recollection a sort of typical jumble of all these various readings; but we once chanced to hear a reading of "Voi che sapete" which has remained strangely distinct and separate in our remembrance; which made that performance of the hackneyed piece remain isolated in our mind, almost as if the air had never before or never since been heard by us. The scene of the performance has remained in our memory as a whole, because the look, the attitude, the face of the performer seemed to form a whole, a unity of expression and character, with the inflexions of the voice and the accentuation of the words. She was standing by the piano: a Spanish Creole, but, instead of the precocious, overblown magnificence of tropical natures, with a something almost childlike despite seriousness, something inflexible, unexpanded, unripe about her; quite small, slender, infinitely slight and delicate; standing perfectly straight and motionless in her long, tight dress of ashy rose colour; her little dark head with its tight coils of ebony hair perfectly erect; her great dark violet-circled eyes, with their perfect ellipse of curved eyebrow meeting curved eyelash, black and clear against the pale, ivory-tinted cheek, looking straight before her; self-unconscious, concentrated, earnest, dignified, with only a faint fluttering smile, to herself, not to the audience, about the mouth. She sang the page's song in a strange voice, sweet and crisp, like a Cremonese violin, with a bloom of youth, scarcely mature yet perfect, like the honey dust of the vine-flower; sang the piece with an unruffled serenity, with passion, no limpness or languor, but passion restrained, or rather undeveloped; with at most a scarcely perceptible hesitation and reticence of accent, as of budding youthful emotion; her voice seeming in some unaccountable manner to move in a higher, subtler stratum of atmosphere, as it dextrously marked, rounded off, kissed away each delicate little phrase. When she had done, she gave a slight bow with her proud little head, half modestly and half contemptuously, as, with her rapid, quiet movement, she resumed her seat; she probably felt that despite the applause, her performance did not really please. No one criticised, for there was something that forbade criticism in this solemn little creature; and every one applauded, for every one felt that her singing had been admirable. But there was no warmth of admiration, no complete satisfaction: she had sung with wonderful delicacy and taste and feeling; her performance had been exquisitely finished, perfect; but something familiar, something essential had been missing. She had left out Cherubino: she had completely forgotten and passed over the page.

How was it? How could it be that the something which we felt was the nature of the page, the something which even the coarsest, poorest performers had brought out in this piece, had completely disappeared in this wonderfully perfect rendering by this subtle little singer? Perhaps the rendering had been only materially perfect: perhaps it was merely the exquisite tone of the voice, the wonderful neatness of execution which had given it an appearance of completeness; perhaps the real meaning of the music had escaped her; perhaps there was behind all this perfection of execution only a stolid dulness of nature, to which the genius of Mozart was not perceptible. None of all these possibilities and probabilities: the chief characteristic of the performance was exactly the sense of perfect musical intuition, of subtle appreciation of every little intonation, the sense that this docile and exquisite physical instrument was being played upon by a keen and unflinching artistic intelligence. The more you thought over it, the more you compared this performance with any other performance of the piece, the more also did you feel convinced that this was the right, the only right reading of the piece; that this strange, serious little dark creature had given you the whole, the perfection of Mozart's conception; no, there could be no doubt of it, this and this alone was Mozart's idea of "Voi che sapete." Mozart's idea? the whole of Mozart's conception? here, in this delicate, dignified, idyllic performance? The whole? Why then, where, if this was the whole of Mozart's conception, where was Cherubino, where was the page? Why, nowhere. Now that the song had been presented to us in its untampered perfection, that the thought of the composer was clear to us—now that we could begin to analyse the difference between this performance and the performances of other singers—we began to see, vaguely at first and not without doubts of our powers of sight, but to see, and more and more distinctly the longer we looked, that Cherubino was not in Mozart's work, but merely in Beaumarchais. A very singular conclusion to arrive at, but one not to be shirked: Cherubino had passed into the words of Mozart's Italian libretto, he had passed into the dress, the face, the feature, the action of the thousands of performers who had sung the "Marriage of Figaro" on the stage; but he had not passed into Mozart's notes; and because he had not entered into those notes, that subtle and serious little Spaniard, who had seen and understood so well the meaning and beauty of Mozart's music, had known nothing of Cherubino.

Now, after all this discussion respecting his presence and his absence, let us stay awhile and examine into the being of this Cherubino, so familiar and so immediately missed by us; let us look at the page, whom the clever playwright D'Aponte transported, with extraordinary success, out of the French comedy into the Italian opera text. Very familiar to all of us, yet, like the things most familiar, rather vaguely; seen often and in various lights, fluctuating consequently in our memory, as distinguished from the distinct and steadfast image of things seen only once and printed off at a stroke on to our mind. At the first glance, when we see him sitting at the feet of the Countess, singing her his love songs, he seems a delicate poetic exotic, whose presence takes us quite aback in the midst of the rouged and pigtailed philosophy, the stucco and tinsel sentimentality of the French eighteenth century. In these rooms, all decorated by Boucher and Fragonard, in this society redolent with the theories of Diderot and the jests of Voltaire, this page, this boy who is almost a girl, with his ribbons and his ballads, his blushes, his guitar, and his rapier, appears like a thing of long past days, or of far distant countries; a belated brother of Shakspeare's Cesario and Fletcher's Bellario, a straggler from the Spain of Lope de Vega, who has followed M. Caron de Beaumarchais, ex-watchmaker and ex-musicmaster to Mesdames the daughters of Louis XV., from Madrid, and leaped suddenly on to the planks of the Comédie Française … a ghost of some mediæval boy page, some little Jehan de Saintré killed crusading with his lady's name on his lips. Or is not Cherubino rather a solitary forerunner of romanticism, stumbled untimely into this France of Marie Antoinette; some elder brother of Goethe's Mignon … nay, perhaps Mignon herself, disguised as or metamorphosed into a boy…. But let us look well at him: let him finish his song and raise his audacious eyes; let him rise and be pulled to and fro, bashful with false bashfulness half covering his mischievous, monkish impudence, while Susanna is mumming him up in petticoats and kerchiefs; let us look at him again now, and we shall see that he is no Jehan de Saintré, no male Mignon, no Viola in boy's clothes, no sweetly pure little romantic figure, but an impertinent, precocious little Lovelace, a serio-comic little jackanapes, sighing and weeping only to giggle and pirouette on his heels the next moment. From the Countess he will run to the gardener's daughter, from her to the waiting-maid, to the duenna, to all womankind; he is a professed lady-killer and woman-teaser of thirteen. There is indeed something graceful and romantic in the idea of this pretty child consoling, with his poetical, absurd love, the poor, neglected, ill-used lady. But then he has been smuggled in by that dubious Abigail, Susanna; the sentimental, melancholy Countess is amused by dressing him up in women's clothes; and when, in the midst of the masquerade, the voice of the Count is heard without, the page is huddled away into a closet, his presence is violently denied, and the Countess admits her adored though fickle lord with a curious, conscious, half-guilty embarrassment. We feel vaguely that Shakspeare would never have introduced his boy Ganymede or his page Cesario into that dressing-room of the Countess Almaviva; that the archly jesting Maria would never have dreamed of amusing the Lady Olivia with such mummings; we miss in this proudly sentimental lady, in this sly waiting-woman, in this calf-loving dressed-up boy the frank and boisterous merriment of Portia and Nerissa in their escapades and mystifications; there is in all this too much locking of doors and drawing of curtains, too much whispered giggling, too little audible laughter; there hangs an indefinable sense of impropriety about the whole scene. No, no, this is no delicate and gracious young creature of the stock of Elizabethan pages, no sweet exotic in the France of 1780; this Cherubino is merely a graceful, coquettish little Greuze figure, with an equivocal simplicity, an ogling naïveté, a smirking bashfulness, a hidden audacity of corruption; a creature of Sterne or Marivaux, tricked out in imitation Mediæval garb, with the stolen conscious wink of the eye, the would-be childlike smile, tinged with leer, of eighteenth century gallantry. He is an impertinent, effeminate, fondled, cynical little jackanapes; the youngest, childish, monkeyish example, at present merely comic and contemptible, of the miserable type of young lovers given to France by the eighteenth century; the enfant du siècle, externally a splendid, brilliant, triumphant success, internally a miserable, broken, unmanned failure; the child initiated into life by cynicism, the youth educated to love by adultery; corrupt unripeness; the most miserable type of demoralisation ever brought into literature, the type of Fortunio and Perdican, and of their author Alfred de Musset; a type which the Elizabethans, with their Claudios and Giovannis, could not have conceived; which the Spaniards, with their Don Juans and Ludovic Enios, would have despised, they who had brought on to the stage profligacy which bearded death and hell, turning with contempt from profligacy which could be chastised only with the birch. Cherubino is this: his love is no poetic and silly passion for a woman much older than himself, before whom he sinks on his knees as before a goddess; it is the instinct of the lady-killer, the instinct of adventures, the consciousness in this boy of thirteen that all womankind is his destined prey, his game, his quarry. And womankind instinctively understands and makes the Lovelace of thirteen its darling, its toy, its kitten, its pet monkey, all whose grimacings and coaxings and impertinences may be endured, enjoyed, encouraged. He is the graceful, brilliant, apish Ariel or Puck of the society whose Mirandas and Titanias are Julie and Manon Lescaut; he is the page of the French eighteenth century.

Such is, when we analyse him, the page Cherubino; looking at him carelessly, with the carelessness of familiarity, these various peculiarities escape our notice; they merge into each other and into the whole figure. But although we do not perceive them consciously and in detail, we take in, vaguely and unconsciously, their total effect: we do not analyse Cherubino and classify his qualities, we merely take him in as a general type. And it is this confused and familiar entity which we call the page, and which we expect to have brought home to us as soon as we hear the first notes, as we see the title of "Voi che sapete." It is this entity, this character thus vaguely conceived, which forms for us an essential part of Mozart's music; and whose absence from that music made us feel as if, despite the greatest musical perfection, Mozart's idea were not completely given to us. Yet, in reality, this psychological combination called Cherubino does not exist in the work of Mozart. It exists only by the side of it. We speak of the "Marriage of Figaro" as Mozart's work; we are accustomed to think of the Countess, of Figaro, of Susanna, of Cherubino as belonging to Mozart; but in reality only one half of the thing we call the "Marriage of Figaro" belongs to Mozart—that half which consists in melodies and harmonies; and as it happens, it is not in that, but in the other half belonging to Beaumarchais and D'Aponte, the half consisting of words and their suggestions of character, of expression and of movement, that really exists, either the Countess, or Figaro, or Susanna, or Cherubino. Those notes, which alone are Mozart's and which are nothing more than notes, have been heard by us in the mouths of many women dressed and acting as Beaumarchais's characters; they have been heard by us associated to the words of Beaumarchais; they have been heard delivered with the dramatic inflections suggested not by themselves but by those words; and thus, by mere force of association, of slovenly thought and active fancy, we are accustomed to consider all these characters as existing in the music of Mozart, as being part and parcel of Mozart's conception; and when we are presented with those notes, which, to the musician Mozart, were merely notes without those dramatic inflections suggested solely by Beaumarchais's words, when we hear in "Voi che sapete" only Mozart's half of the work, we are disappointed and indignant, and cry out that the composer's idea has been imperfectly rendered.

Cherubino, we say, is not in Mozart's half of the work; he is in the words, not in the music. Is this a fault or a merit? is it impotence in the art or indifference in the artist? Could Mozart have given us Cherubino? and if able, ought he to have given him? The question is double; a question of artistic dynamics, and a question of artistic ethics: the question what can art do; and the question what art ought to do. The first has been answered by the scientific investigations of our own scientific times; the second has been answered by the artistic practice of the truly artistic days of music. The questions are strangely linked together, and yet strangely separate; and woe betide us if we receive the answer to the one question as the answer to the other; if we let the knowledge of what things are serve us instead of the instinct of what things should do; if we let scientific analysis step into the place of ethical or æsthetical judgment; and if, in the domain of art or of morals we think to substitute a system of alembics and microscopes for that strange intangible mechanism which science tells us does not exist, and which indeed science can never see or clutch, our soul. For science has a singular contempt for all that is without its domain; it seeks for truth, but when truth baffles and eludes it, science will turn towards falsehood; it will deny what it cannot prove, and call God himself a brain-phantom because he cannot be vivisected. So, when logic, which can solve only logical propositions, remains without explanation before the dicta of the moral and æsthetic parts of us, it simply denies the existence of such dicta and replaces them by its own formulæ; if we ask for the aim of things and actions, it tells us their origin; if we trustingly ask when we should admire beauty and love virtue, it drops the rainbow into its crucible to discover its chemical components, and dissects the brain of a saint to examine the shape of its convolutions; it meets admiration and love with experiment and analysis, and, where we are required to judge, tells us we can only examine. Thus, as in ethics, so also in æsthetics, modern philosophy has given us the means instead of the aim, the analysis instead of the judgment; let us therefore ask it only how much of human character and emotion music can express; the question how much of it music ought to express must be answered by something else: by that artistic instinct whose composition and mechanism and origin scientific psychology may perhaps some day explain, but whose unformulated, inarticulate, half-unconscious dicta all the scientific and logical formulæ in the world can never replace. As yet, however, we have to deal only with the question how much of human character and emotion music can express, and by what means it does so; and here modern psychology, or rather the genius of Herbert Spencer, is able to answer us. Why does dance music cheer us, and military music inspirit us, and sacred music make us solemn? A vague sense of the truth made æstheticians answer, for well-nigh two centuries, "by the force of association." Dance music cheers us because we are accustomed to hear it in connection with laughing and quips and cranks; military music inspirits us because we are accustomed to hear it in connection with martial movements and martial sights; sacred music depresses us because we are accustomed to hear it at moments when we are contemplating our weakness and mortality; 'tis a mere matter of association. To this easy-going way of disposing of the problem there was an evident and irrefutable objection: but why should we be accustomed to hear a given sort of music in connection with these various conditions of mind? Why should dance music, and martial music, and sacred music all have a perfectly distinct character, which forbade, from the very first, their being exchangeable? If it is a matter of association of ideas, tell us why such characters could have been kept distinct before the association of ideas could have begun to exist? To this objection there was no reply; the explanation of musical expression by means of association of ideas seemed utterly hollow; yet the confused idea of such an association persisted. For it was, after all, the true explanation. If we ask modern psychology the reason of the specific characters of the various sorts of music, we shall again be answered: it is owing to the association of ideas. But the two answers, though apparently identical, are in fact radically different. The habit of association existed, according to the old theory, between various mental conditions and various sorts of music, because the two were usually found in connection; hence no explanation why, before habit had created the association, there should have been any connection, and, there being no connection, no explanation why the habit and consequently the mental association should ever have been formed. According to the modern theory, on the contrary, the habit of association is not between the various mental conditions and the various styles of music; but between specific mental conditions and specific sounds and movements, which sounds and movements, being employed as the constituent elements of music, give to the musical forms into which they have been artistically arranged that inevitable suggestion of a given mental condition which is due to memory, and become, by repetition during thousands of years, an instinct ingrained in the race and inborn in the individual, a recognition rapid and unconscious, that certain audible movements are the inevitable concomitants of certain moral conditions. The half-unconscious memory become part and parcel of the human mind, that, just as certain mental conditions induce a movement in the muscles which brings tears into the eye or a knot into the throat, so also certain audible movements are due to the muscular tension resulting from mental buoyancy, and certain others to the muscular relaxation due to mental depression, this half-unconscious memory, this instinct, this inevitable association of ideas, generated long before music existed even in the most rudimentary condition, carried with the various elements of pitch, movement, sonority, and proportion into the musical forms constructed out of these elements, this unconscious association of ideas, this integrated recollection of the inevitable connection between certain sounds and certain passions is the one main cause and explanation of the expressiveness of music. And when to it we have added the conscious perception, due to actual comparison, of the resemblance between certain modes of musical delivery and certain modes of ordinary speaking accentuation, between certain musical movements and certain movements of the body in gesticulation; when we have completed the instinctive recognition of passion, which makes us cry or jump, we know not why, by the rapidly reasoned recognition of resemblance between the utterance of the art and the utterance of human life, which, when we listen for instance to a recitative, makes us say, "This sentence is absolutely correct in expression," or, "No human being ever said such a thing in such a manner;" when we have the instinctive perception of passion, and the conscious perception of imitation; and we have added to these two the power of tone and harmony, neither of them connected in any way with the expression of emotion, but both rendering us, by their nervous stimulant, infinitely more sensitive to its expression; when we have all this, we have all the elements which the musician can employ to bring home to us a definite state of mind; all the mysterious unspoken, unwritten words by means of which Mozart can describe to us what Beaumarchais has described in clear, logical, spoken, written words—the page Cherubino.

Now let us see how much of Cherubino can be shown us by these mere musical means. Cherubino is childish, coquettish, sentimental, amorous, timid, audacious, fickle; he is self-conscious and self-unconscious, passionately troubled in mind, impudently cool in manner; he is brazen, calm, shy, fluttered; all these things together. Sometimes in rapid alternation, sometimes all together in the same moment; and in all this he is perfectly consistent, he is always one and the same creature. How does the playwright contrive to make us see all this? By means of combinations of words expressing one or more of these various characteristics, by subtle phrases woven out of different shades of feeling, which glance in irridescent hues like a shot silk, which are both one thing and another; by means also of various emotions cunningly adapted to the exact situation, from the timid sentimentality before the countess, down to the audacious love-making with the waiting-maid; by means, in short, of a hundred tiny strokes, of words spoken by the page and of the page, by means of dexterously combined views of the boy himself, and of the reflection of the boy in the feelings of those who surround him. Thus far the mere words in the book; but these words in the book suggest a thousand little inflections of voice, looks, gestures, movements, manners of standing and walking, flutter of lips and sparkle of eyes, which exist clear though imaginary in the mind of the reader, and become clearer, visible, audible in the concrete representation of the actor.

Thus Cherubino comes to exist. A phantom of the fancy, a little figure from out of the shadow land of imagination, but present to our mind as is this floor upon which we tread, alive as is this pulse throbbing within us. Ask the musician to give us all this with his mere pitch, and rhythm and harmony and sonority; bid him describe all this in his language. Alas! in the presence of such a piece of work the musician is a mere dumb cripple, stammering unintelligible sounds, tottering through abortive gestures, pointing we know not whither, asking we know not for what. Passionate music? And is not Othello passionate? Coquettish music? and is not Susanna coquettish? Tender music? and is not Orpheus tender? Cool music? and is not Judas Maccabæus cool? Impudent music? And is not the snatch of dance tune of a Parisian grisette impudent? And which of these sorts of music shall fit our Cherubino, be our page? Shall we fuse, in wonderful nameless abomination of nonsense, all these different styles, these different suggestions, or shall, as in a masquerade, this dubious Cherubino never seen with his own face and habit, appear successively in the musical trappings of Othello, of Orpheus, of Susanna, of Judas Maccabæus, and of the Grisette? Shall we, by means of this fusion, or this succession of musical incongruities, have got one inch nearer to Cherubino? Shall we, in listening to the mere wordless combination of sounds, be able to say, as we should with the book or the actors before us, this is Cherubino? What, then, can music give us, with all its powers of suggestion and feeling, if it cannot give us this? It can give us one thing, not another: it can give us emotion, but it cannot give us the individual whom the emotion possesses. With its determined relations between the audible movement and the psychical movement, it can give us only musical gesture, but never musical portrait; the gesture of composure or of violence, the solemn tread of self-possessed melody, the scuffling of frantically rushing up and down, of throbbing, quivering, gasping, passion-broken musical phrases; it can give us the rhythm which prances and tosses in victory, and the rhythm which droops, and languishes, and barely drags itself along for utter despair. All this it can give us, even as the painter can give the ecstatic bound-forwards of Signorelli's "Calling of the Blessed," or the weary, dreary enfolding in gloomy thought of Michael Angelo's "Jeremiah:" this much, which we can only call gesture, and which expresses only one thing, a mood. Let the hopeful heroes of Signorelli, stretching forth impetuous arms towards Paradise, only lose sight of the stately viol-playing angels who guide them, let them suddenly see above them the awful sword of the corsleted Angel of Judgment, and they will sink, and grovel, and writhe and their now up-turned faces will be draggled in the dust; let the trumpet of warfare and triumph shrill in the ear of Michael Angelo's "Jeremiah," and the dreary dream will be shaken off; he will leap up, and the compressed hand-gagged mouth will open with the yell of battle; let only the emotion change, and the whole gesture, the attitude, plastic or musical, must change also; the already existing, finite, definite work will no longer suffice; we must have a new picture, or statue, or piece of music. And in these inexplicit arts of mere suggestion, we cannot say, as in the explicit art of poetry, this grovelling wretch is a proud and hopeful spirit; this violent soldier is a vague dreamer; this Othello, who springs on Desdemona like a wild beast, loves her as tenderly as a mother does her child. Unliterary art, plastic or musical, is inexorable: the man who grovels is no proud man; the man who fells down to the right and left, is no dreamer; the man whose whole soul is wrath and destruction, is no lover; the mood is the mood; art can give only it; and the general character, the connection between moods, the homogeneous something which pervades every phase of passion, however various, escapes the powers of all save the art which can speak and explain. How then obtain our Cherubino, our shiftiest and most fickle of pages? How? Why, by selecting just one of his very many moods, the one which is nearest allied to fickleness and volubility; the mood which must most commonly be the underlying, the connecting one, the mood into which all his swagger and sentiment sooner or later resolve; the tone of voice into which his sobs will quickest be lost, the attitude which will soonest replace the defiant strut; the frame of mind which, though one and indivisible itself, is the nearest to instability: levity.

Let Cherubino sing words of tenderness and passion, of audacity and shyness, to only one sort of music, to light and careless music; let the jackanapes be for ever before us, giggling and pirouetting in melody and rhythm; it will not be Cherubino, the whole Cherubino; it will be only a miserable fragmentary indication of him, but it will be the right indication; the psychological powers of music do not go far, but thus far they can go. Analysis of the nature of musical expression has shown us how much it may accomplish; the choice of the artist alone can tell us how much it should accomplish; the scientific investigation is at an end, the artistic judgment must begin. Chapelmaster Wolfgang Amadeus Mozart, here are your means of musical expression, and here is the thing to be expressed; on careful examination it appears distinctly that the only way in which, with your melodies, rhythms, and harmonies, you can give us, not a copy, but a faint indicative sketch, something approaching the original as much as four lines traced in the alley sand of your Schloss Mirabell Gardens at Salzburg resemble the general aspect of the Mirabell Palace; that the only way in which you can give us such a distantly approximative….

Signor Maestro Wolfgang Amadeus Mozart, Vice-Chapelmaster of His Most Reverend Highness the Prince Archbishop of Salzburg, has meanwhile sat down at his table near his thin-legged spinet, with the bird-cage above and the half-emptied beer-glass at his side; and his pen is going scratch, scratch, scratch as loud as possible.

"The only way in which you can possibly give us such a distantly approximative copy of the page Cherubino as shown" … (Scratch, scratch, scratch goes the pen on the rough music paper), "as shown in the words of Beaumarchais and of your librettist D'Aponte, is to compose music of the degree of levity required to express the temper jackanapes."

The Chapelmaster Mozart's pen gives an additional triumphant creak as its point bends in the final flourish of the word finis; Chapelmaster Mozart looks up—

"What was that you were saying about jackanapes? Oh, yes, to be sure, you were saying that literary folks who try to prescribe to musicians are jackanapes, weren't you? Now, do me the favour, when you go out, just take this to the theatre copyist; they are waiting in a hurry for Cherubino's song…. Yes, that was all very interesting about the jackanapes and all the things music can express…. Who would have thought that musical expression is all that? Lord, Lord, what a fine thing it is to have a reasoning head and know all about the fundamental moods of people's characters! My dear sir, why don't you print a treatise on the musical interpretation of the jackanapes and send it to the University of Vienna for a prize? that would be a treatise for you! Only do be a good creature and take this song at once to the copyist…. I assure you I consider you the finest musical philosopher in Christendom."

The blotted, still half-wet sheet of note paper is handed across by Chapelmaster Wolfgang Amadeus Mozart. It is the manuscript of "Voi che sapete."

"But dearest Chapelmaster Mozart, the air which you have just written appears to be not in the least degree light—it is even extremely sentimental. How can you, with such phrases, express the Cherubino of Beaumarchais?"

"And who, my dear Mr. Music Philosopher, who the deuce told you that I wanted to express the Cherubino of Beaumarchais?"

Chapelmaster Mozart, rising from his table, walks up and down the room with his hands crossed beneath his snuff-coloured coat-tails, humming to himself—

Voi che sapete che cosa è amor,

Donne, vedete s'io l'ho nel cor,

and stops before the cage hanging in the window, and twitching the chickweed through the wires, says—

"Twee! twee! isn't that a fine air we have just composed, little canary-bird, eh?"

"Twee! twee!" answers the canary.

Mozart has willed it so: there is no possible appeal against his decision; his artistic sense would not listen to our logic; our arguments could not attain him, for he simply shook from off his feet the dust of logic-land, and calmly laughed defiance from the region of artistic form, where he had it all his own way, and into which we poor wretches can never clamber. So here is the page's song irrevocably sentimental; and Mozart has been in his grave ninety years; and we know not why, but we do shrink from calling in Offenbach or Lecocq to rewrite that air in true jackanapsian style. What can be done? There still remains another hope.

For the composer, as we have seen, could give us—as could the painter or the sculptor—only one mood at a time; for he could give us only one homogeneous artistic form. But this artistic form exists so far only in the abstract, in the composer's brain or on the paper. To render it audible we require the performer; on the performer depends the real, absolute presence of the work; or, rather, to the performer is given the task of creating a second work, of applying on to the abstract composition the living inflexions and accentuations of the voice. And here, again, the powers of musical expression, of awaking association by means of sounds or manner of giving out sounds such as we recognize, automatically or consciously, to accompany the emotion that is to be conveyed; here again these powers are given to the artist to do therewith what he choose. This second artist, this performer, is not so free indeed as the first artist, the composer; he can longer choose among the large means of expression the forms of melody and rhythm, the concatenation of musical phrases; but there are still left to him the minor modes of expression, the particular manner of setting forth these musical forms, of treating this rhythm; the notes are there, and their general relations to one another, but on him depends the choice of the relative stress on the notes, of the tightening or slackening of their relations; of the degree of importance to be given to the various phrases. The great outline cartoon is there, but the cunning lights and shades, transitions, abrupt or insensible, from tint to tint, still remain to be filled up. A second choice of mood is left to the singer. And see! here arises a strange complication: the composer having in his work chosen one mood, and the singer another, we obtain in the fusion or juxtaposition of the two works, of the two moods, that very thing we desired, that very shimmer and oscillation of character which the poet could give, that dualism of nature required for Cherubino. What is Cherubino? A sentimental jackanapes. Mozart in his notes has given us the sentiment, and now we can get the levity from the performer—unthought-of combination, in which the very irrational, illogical choice made by the composer will help us. Here are Mozart's phrases, earnest, tender, noble—Mozart's love song fit for a Bellario or a Romeo; now let this be sung quickly, lightly, with perverse musical head-tossing and tripping and ogling, let this passion be gabbled out flippantly, impudently—and then, in this perfect mixture of the noble and ignoble, of emotion and levity, of poetry and prose, we shall have, at last, the page of Beaumarchais. A brilliant combination, a combination which, thus reasoned out, seems so difficult to conceive; yet one which the instinct of half, nay, of nearly all the performers in creation would suggest. A page? A jackanapes? Sing the music as befits him; giggle and ogle, and pirouette, and languish out Mozart's music: an universal idea now become part and parcel of tradition: the only new version possible being to give more or less of the various elements of giggling, ogling, pirouetting, and languishing; to slightly vary the style of jackanapes.

But no, another version did remain possible: that strange version given by that strange solemn little Spanish singer, after whose singing of "Voi che sapete" we all felt dissatisfied, and asked each other, "What has she done with the page?" That wonderful reading of the piece in which every large outline was so grandly and delicately traced, every transition so subtly graduated or marked, every little ornament made to blossom out beneath the touch of the singular crisp, sweet voice: that reading which left out the page. Was it the blunder of an idealess vocal machine? or the contradictory eccentricity of a seeker after impossible novelty? Was it simply the dullness of a sullen, soulless little singer? Surely not. She was neither an idealess vocal machine, nor a crotchetty seeker for new readings, nor a soulless sullen little creature; she was a power in art. A power, alas! wasted for ever, of little or no profit to others or herself; a beautiful and delicate artistic plant uprooted just as it was bursting into blossom, and roughly thrown to wither in the sterile dust of common life, while all around the insolent weeds lift up their prosperous tawdry heads. Of this slender little dark creature, with the delicate stern face of the young Augustus, not a soul will ever remember the name. She will not even have enjoyed the cheap triumphs of her art, the applause which endures two seconds, and the stalkless flowers which wither in a day; the clapping which interrupts the final flourish, the tight-packed nosegays which thump down before the feet, of every fiftieth-rate mediocrity. Yet the artistic power will have been there, though gone to waste in obscurity: and the singer will have sung, though only for a day, and for that day unnoticed. Nothing can alter that. And nothing can alter the fact that, while the logical heads of all the critics, and the soulless throats of all the singers in Christendom have done their best, and ever will do their best to give us a real musical Cherubino, a real sentimental whipper-snapper of a page, this utterly unnoticed little singer did persist in leaving out the page most completely and entirely. Why? Had you asked her, she would have been the last person in the world capable of answering the question. Did she consider the expression of such a person as Cherubino a prostitution of the art? Had she some theory respecting the propriety of dramatic effects in music? Not in the very least; she considered nothing and theorised about nothing: she probably never had such a thing as a thought in the whole course of her existence. She had only an unswerving artistic instinct, a complete incapacity of conceiving the artistically wrong, an imperious unreasoning tendency to do the artistically right. She had read Mozart's air, understood its exquisite proportions, created it afresh in her appreciation, and she sang it in such a way as to make its beauty more real, more complete. She had unconsciously carried out the design of the composer, fulfilled all that could be fulfilled, perfected the mere music of Mozart's air. And as in Mozart's air there was and could be (inasmuch as it was purely beautiful) no page Cherubino, so also in her singing of the air there was none: Mozart had chosen, and she had abided by his choice.

Such is the little circle of fact and argument. We have seen what means the inherent nature of music afforded to composer and performer for the expression of Beaumarchais's Cherubino; and we have seen the composer, and the performer who was true to the composer, both choose, instead of expressing an equivocal jackanapes, to produce and complete a beautiful work of art. Were they right or were they wrong? Criticism, analysis, has said all it could, given all its explanations; artistic feeling only remains to judge, to condemn, or to praise: this one fact remains, that in the work of the great composer, we have found only certain lovely patterns made out of sounds; but in them, or behind them, not a vestige of the page Cherubino.