In the productions of poetic genius, especially of the epic and dramatic kind, there is, apart from Beauty, another quality which is attractive: I mean Interest.
The beauty of a work of art consists in the fact that it holds up a clear mirror to certain ideas inherent in the world in general; the beauty of a work of poetic art in particular is that it renders the ideas inherent in mankind, and thereby leads it to a knowledge of these ideas. The means which poetry uses for this end are the exhibition of significant characters and the invention of circumstances which will bring about significant situations, giving occasion to the characters to unfold their peculiarities and show what is in them; so that by some such representation a clearer and fuller knowledge of the many-sided idea of humanity may be attained. Beauty, however, in its general aspect, is the inseparable characteristic of the idea when it has become known. In other words, everything is beautiful in which an idea is revealed; for to be beautiful means no more than clearly to express an idea.
Thus we perceive that beauty is always an affair of knowledge, and that it appeals to the knowing subject, and not to the will; nay, it is a fact that the apprehension of beauty on the part of the subject involves a complete suppression of the will.
On the other hand, we call drama or descriptive poetry interesting when it represents events and actions of a kind which necessarily arouse concern or sympathy, like that which we feel in real events involving our own person. The fate of the person represented in them is felt in just the same fashion as our own: we await the development of events with anxiety; we eagerly follow their course; our hearts quicken when the hero is threatened; our pulse falters as the danger reaches its acme, and throbs again when he is suddenly rescued. Until we reach the end of the story we cannot put the book aside; we lie away far into the night sympathising with our hero’s troubles as though they were our own. Nay, instead of finding pleasure and recreation in such representations, we should feel all the pain which real life often inflicts upon us, or at least the kind which pursues us in our uneasy dreams, if in the act of reading or looking at the stage we had not the firm ground of reality always beneath our feet. As it is, in the stress of a too violent feeling, we can find relief from the illusion of the moment, and then give way to it again at will. Moreover, we can gain this relief without any such violent transition as occurs in a dream, when we rid ourselves of its terrors only by the act of awaking.
It is obvious that what is affected by poetry of this character is our will, and not merely our intellectual powers pure and simple. The word interest means, therefore, that which arouses the concern of the individual will, quod nostrÔ interest; and here it is that beauty is clearly distinguished from interest. The one is an affair of the intellect, and that, too, of the purest and simplest kind. The other works upon the will. Beauty, then, consists in an apprehension of ideas; and knowledge of this character is beyond the range of the principle that nothing happens without a cause. Interest, on the other hand, has its origin nowhere but in the course of events; that is to say, in the complexities which are possible only through the action of this principle in its different forms.
We have now obtained a clear conception of the essential difference between the beauty and the interest of a work of art. We have recognised that beauty is the true end of every art, and therefore, also, of the poetic art. It now remains to raise the question whether the interest of a work of art is a second end, or a means to the exhibition of its beauty; or whether the interest of it is produced by its beauty as an essential concomitant, and comes of itself as soon as it is beautiful; or whether interest is at any rate compatible with the main end of art; or, finally, whether it is a hindrance to it.
In the first place, it is to be observed that the interest of a work of art is confined to works of poetic art. It does not exist in the case of fine art, or of music or architecture. Nay, with these forms of art it is not even conceivable, unless, indeed, the interest be of an entirely personal character, and confined to one or two spectators; as, for example, where a picture is a portrait of some one whom we love or hate; the building, my house or my prison; the music, my wedding dance, or the tune to which I marched to the war. Interest of this kind is clearly quite foreign to the essence and purpose of art; it disturbs our judgment in so far as it makes the purely artistic attitude impossible. It may be, indeed, that to a smaller extent this is true of all interest.
Now, since the interest of a work of art lies in the fact that we have the same kind of sympathy with a poetic representation as with reality, it is obvious that the representation must deceive us for the moment; and this it can do only by its truth. But truth is an element in perfect art. A picture, a poem, should be as true as nature itself; but at the same time it should lay stress on whatever forms the unique character of its subject by drawing out all its essential manifestations, and by rejecting everything that is unessential and accidental. The picture or the poem will thus emphasize its idea, and give us that ideal truth which is superior to nature.
Truth, then, forms the point that is common both to interest and beauty in a work of art, as it is its truth which produces the illusion. The fact that the truth of which I speak is ideal truth might, indeed, be detrimental to the illusion, since it is just here that we have the general difference between poetry and reality, art and nature. But since it is possible for reality to coincide with the ideal, it is not actually necessary that this difference should destroy the illusion. In the case of fine arts there is, in the range of the means which art adopts, a certain limit, and beyond it illusion is impossible. Sculpture, that is to say, gives us mere colourless form; its figures are without eyes and without movement; and painting provides us with no more than a single view, enclosed within strict limits, which separate the picture from the adjacent reality. Here, then, there is no room for illusion, and consequently none for that interest or sympathy which resembles the interest we have in reality; the will is at once excluded, and the object alone is presented to us in a manner that frees it from any personal concern.
It is a highly remarkable fact that a spurious kind of fine art oversteps these limits, produces an illusion of reality, and arouses our interest; but at the same time it destroys the effect which fine art produces, and serves as nothing but a mere means of exhibiting the beautiful, that is, of communicating a knowledge of the ideas which it embodies. I refer to waxwork. Here, we might say, is the dividing line which separates it from the province of fine art. When waxwork is properly executed, it produces a perfect illusion; but for that very reason we approach a wax figure as we approach a real man, who, as such, is for the moment an object presented to our will. That is to say, he is an object of interest; he arouses the will, and consequently stills the intellect. We come up to a wax figure with the same reserve and caution as a real man would inspire in us: our will is excited; it waits to see whether he is going to be friendly to us, or the reverse, fly from us, or attack us; in a word, it expects some action of him. But as the figure, nevertheless, shows no sign of life, it produces the impression which is so very disagreeable, namely, of a corpse. This is a case where the interest is of the most complete kind, and yet where there is no work of art at all. In other words, interest is not in itself a real end of art.
The same truth is illustrated by the fact that even in poetry it is only the dramatic and descriptive kind to which interest attaches; for if interest were, with beauty, the aim of art, poetry of the lyrical kind would, for that very reason, not take half so great a position as the other two.
In the second place, if interest were a means in the production of beauty, every interesting work would also be beautiful. That, however, is by no means the case. A drama or a novel may often attract us by its interest, and yet be so utterly deficient in any kind of beauty that we are afterwards ashamed of having wasted our time on it. This applies to many a drama which gives no true picture of the real life of man; which contains characters very superficially drawn, or so distorted as to be actual monstrosities, such as are not to be found in nature; but the course of events and the play of the action are so intricate, and we feel so much for the hero in the situation in which he is placed, that we are not content until we see the knot untangled and the hero rescued. The action is so cleverly governed and guided in its course that we remain in a state of constant curiosity as to what is going to happen, and we are utterly unable to form a guess; so that between eagerness and surprise our interest is kept active; and as we are pleasantly entertained, we do not notice the lapse of time. Most of Kotzebue’s plays are of this character. For the mob this is the right thing: it looks for amusement, something to pass the time, not for intellectual perception. Beauty is an affair of such perception; hence sensibility to beauty varies as much as the intellectual faculties themselves. For the inner truth of a representation, and its correspondence with the real nature of humanity, the mob has no sense at all. What is flat and superficial it can grasp, but the depths of human nature are opened to it in vain.
It is also to be observed that dramatic representations which depend for their value on their interest lose by repetition, because they are no longer able to arouse curiosity as to their course, since it is already known. To see them often, makes them stale and tedious. On the other hand, works of which the value lies in their beauty gain by repetition, as they are then more and more understood.
Most novels are on the same footing as dramatic representations of this character. They are creatures of the same sort of imagination as we see in the story-teller of Venice and Naples, who lays a hat on the ground and waits until an audience is assembled. Then he spins a tale which so captivates his hearers that, when he gets to the catastrophe, he makes a round of the crowd, hat in hand, for contributions, without the least fear that his hearers will slip away. Similar story-tellers ply their trade in this country, though in a less direct fashion. They do it through the agency of publishers and circulating libraries. Thus they can avoid going about in rags, like their colleagues elsewhere; they can offer the children of their imagination to the public under the title of novels, short stories, romantic poems, fairy tales, and so on; and the public, in a dressing-gown by the fireside, sits down more at its ease, but also with a greater amount of patience, to the enjoyment of the interest which they provide.
How very little aesthetic value there generally is in productions of this sort is well known; and yet it cannot be denied that many of them are interesting; or else how could they be so popular?
We see, then, in reply to our second question, that interest does not necessarily involve beauty; and, conversely, it is true that beauty does not necessarily involve interest. Significant characters may be represented, that open up the depths of human nature, and it may all be expressed in actions and sufferings of an exceptional kind, so that the real nature of humanity and the world may stand forth in the picture in the clearest and most forcible lines; and yet no high degree of interest may be excited in the course of events by the continued progress of the action, or by the complexity and unexpected solution of the plot. The immortal masterpieces of Shakespeare contain little that excites interest; the action does not go forward in one straight line, but falters, as in Hamlet, all through the play; or else it spreads out in breadth, as in The Merchant of Venice, whereas length is the proper dimension of interest; or the scenes hang loosely together, as in Henry IV. Thus it is that Shakespeare’s dramas produce no appreciable effect on the mob.
The dramatic requirement stated by Aristotle, and more particularly the unity of action, have in view the interest of the piece rather than its artistic beauty. It may be said, generally, that these requirements are drawn up in accordance with the principle of sufficient reason to which I have referred above. We know, however, that the idea, and, consequently, the beauty of a work of art, exist only for the perceptive intelligence which has freed itself from the domination of that principle. It is just here that we find the distinction between interest and beauty; as it is obvious that interest is part and parcel of the mental attitude which is governed by the principle, whereas beauty is always beyond its range. The best and most striking refutation of the Aristotelian unities is Manzoni’s. It may be found in the preface to his dramas.
What is true of Shakespeare’s dramatic works is true also of Goethe’s. Even Egmont makes little effect on the public, because it contains scarcely any complication or development; and if Egmont fails, what are we to say of Tasso or Iphigenia? That the Greek tragedians did not look to interest as a means of working upon the public, is clear from the fact that the material of their masterpieces was almost always known to every one: they selected events which had often been treated dramatically before. This shows us how sensitive was the Greek public to the beautiful, as it did not require the interest of unexpected events and new stories to season its enjoyment.
Neither does the quality of interest often attach to masterpieces of descriptive poetry. Father Homer lays the world and humanity before us in its true nature, but he takes no trouble to attract our sympathy by a complexity of circumstance, or to surprise us by unexpected entanglements. His pace is lingering; he stops at every scene; he puts one picture after another tranquilly before us, elaborating it with care. We experience no passionate emotion in reading him; our demeanour is one of pure perceptive intelligence; he does not arouse our will, but sings it to rest; and it costs us no effort to break off in our reading, for we are not in condition of eager curiosity. This is all still more true of Dante, whose work is not, in the proper sense of the word, an epic, but a descriptive poem. The same thing may be said of the four immortal romances: Don Quixote, Tristram Shandy, La Nouvelle Helo´se, and Wilhelm Meister. To arouse our interest is by no means the chief aim of these works; in Tristram Shandy the hero, even at the end of the book, is only eight years of age.
On the other hand, we must not venture to assert that the quality of interest is not to be found in masterpieces of literature. We have it in Schiller’s dramas in an appreciable degree, and consequently they are popular; also in the Oedipus Rex of Sophocles. Amongst masterpieces of description, we find it in Ariosto’s Orlando Furioso; nay, an example of a high degree of interest, bound up with the beautiful, is afforded in an excellent novel by Walter Scott—The Heart of Midlothian. This is the most interesting work of fiction that I know, where all the effects due to interest, as I have given them generally in the preceding remarks, may be most clearly observed. At the same time it is a very beautiful romance throughout; it shows the most varied pictures of life, drawn with striking truth; and it exhibits highly different characters with great justice and fidelity.
Interest, then, is certainly compatible with beauty. That was our third question. Nevertheless, a comparatively small admixture of the element of interest may well be found to be most advantageous as far as beauty is concerned; for beauty is and remains the end of art. Beauty is in twofold opposition with interest; firstly, because it lies in the perception of the idea, and such perception takes its object entirely out of the range of the forms enunciated by the principle of sufficient reason; whereas interest has its sphere mainly in circumstance, and it is out of this principle that the complexity of circumstance arises. Secondly, interest works by exciting the will; whereas beauty exists only for the pure perceptive intelligence, which has no will. However, with dramatic and descriptive literature an admixture of interest is necessary, just as a volatile and gaseous substance requires a material basis if it is to be preserved and transferred. The admixture is necessary, partly, indeed, because interest is itself created by the events which have to be devised in order to set the characters in motion; partly because our minds would be weary of watching scene after scene if they had no concern for us, or of passing from one significant picture to another if we were not drawn on by some secret thread. It is this that we call interest; it is the sympathy which the event in itself forces us to feel, and which, by riveting our attention, makes the mind obedient to the poet, and able to follow him into all the parts of his story.
If the interest of a work of art is sufficient to achieve this result, it does all that can be required of it; for its only service is to connect the pictures by which the poet desires to communicate a knowledge of the idea, as if they were pearls, and interest were the thread that holds them together, and makes an ornament out of the whole. But interest is prejudicial to beauty as soon as it oversteps this limit; and this is the case if we are so led away by the interest of a work that whenever we come to any detailed description in a novel, or any lengthy reflection on the part of a character in a drama, we grow impatient and want to put spurs to our author, so that we may follow the development of events with greater speed. Epic and dramatic writings, where beauty and interest are both present in a high degree, may be compared to the working of a watch, where interest is the spring which keeps all the wheels in motion. If it worked unhindered, the watch would run down in a few minutes. Beauty, holding us in the spell of description and reflection, is like the barrel which checks its movement.
Or we may say that interest is the body of a poetic work, and beauty the soul. In the epic and the drama, interest, as a necessary quality of the action, is the matter; and beauty, the form that requires the matter in order to be visible.
Last updated on Sat Jul 10 15:51:21 2004 for eBooks@Adelaide.