SUCH were the outlandish names of the two great clans that marched under the flag of the Antimacassar to the resounding periods of Mr. Podsnap’s rhetoric. For all the appearance of leisure, for all the absence of hustle, those were strenuous days. Respectability and “the young person” were perpetually menaced by inveterate human nature, and were always or nearly always just being saved as by a miracle. But in the end it was the boast of the Victorians that they had established a system of taboos almost as complicated and as all-pervading as that of the Ojibbeways or the Waramunga. The Ottoman, which seated two so conveniently, was liable to prove a traitor, but what the Ottoman risked could be saved by the Whatnot, with Tennyson and John Greenleaf Whittier to counsel and assuage. One of the things they used to say in those days, quite loudly and distinctly, was: “Distance lends enchantment to the view.” It seemed so appropriate at the frequent and admirably organised picnics that at last it was repeated too often, and the time came when, under pain of social degradation, it was forbidden to utter the hated words. But now that we are busy bringing back the Ottoman and the Whatnot from the garret and the servants’ hall to the drawing-room, we may once more repeat the phrase with impunity, and indeed this article has no other purpose than to repeat once more (and with how new a relish!): “Distance lends enchantment to the view.”

Also, with our passion for science and exact measurement, we shall wish to discover the exact distance at which enchantment begins. And this is easier than might be supposed; for any one who has lived long enough will have noticed that a certain distance lends a violent disgust to the view—that as we recede there comes a period of oblivion and total unconsciousness, to be succeeded when consciousness returns by the ecstasy, the nature of which we are considering.

I, alas! can remember the time when the Ottoman and Whatnot still lingered in the drawing-rooms of the less fashionable and more conservative bourgeoisie; lingered despised, rejected, and merely awaiting their substitutes. I can remember the sham Chippendale and the sham old oak which replaced them. I can remember a still worse horror—a genuine modern style which as yet has no name, a period of black polished wood with spidery lines of conventional flowers incised in the wood and then gilt. These things must have belonged to the eighties—I think they went with the bustle; but as they are precisely at the distance where unconsciousness has set in, it is more difficult to me to write the history of this period than it would be to tell of the sequence of styles in the Tang dynasty. And now, having watched the Whatnot disappear, I have the privilege of watching its resurrection. I have passed from disgust, through total forgetfulness, into the joys of retrospection.

Now my belief is that none of these feelings have anything to do with our Æsthetic reactions to the objects as works of art. The odd thing about either real or would-be works of art, that is to say, about any works made with something beyond a purely utilitarian aim—the odd thing is that they can either affect our Æsthetic sensibilities or they can become symbols of a particular way of life. In this aspect they affect our historical imagination through our social emotions. That the historical images they conjure up in us are probably false has very little to do with it; the point is that they exist for us, and exist for most people, far more vividly and poignantly than any possible Æsthetic feelings. And somehow the works of each period come to stand for us as symbols of some particular and special aspect of life. A Limoges casket evokes the idea of a life of chivalrous adventure and romantic devotion; an Italian cassone gives one a life of intellectual ferment and Boccaccian freedom; before a Caffieri bronze or a Riesener bureau one imagines oneself an exquisite aristocrat proof against the deeper passions, and gifted with a sensuality so refined and a wit so ready that gallantry would be a sufficient occupation for a lifetime. Whoever handling a Louis XV. tabatiÈre reflected how few of the friends of its original owner ever washed, and how many of them were marked with smallpox? The fun of these historical evocations is precisely in what they leave out.

And in order that this process of selection and elimination may take place, precise and detailed knowledge must have faded from the collective memory, and the blurred but exquisite outlines of a generalisation must have been established.

We have just got to this point with the Victorian epoch. It has just got its vague and generalised Stimmung. We think as we look at Leech’s drawings, or sit in a bead-work chair, of a life which was the perfect flower of bourgeoisie. The aristocracy with their odd irregular ways, the Meredith heroines and heroes, are away in the background; the Victorian life is of the upper bourgeoisie. It is immensely leisured, untroubled by social problems, unblushingly sentimental, impenitently unintellectual, and devoted to sport. The women are exquisitely trained to their social functions; they respond unfailingly to every sentimental appeal; they are beautifully ill-informed, and yet yearning for instruction; they have adorable tempers and are ever so mildly mischievous. The men can afford, without fear of impish criticism, to flaunt their whiskers in the sea breeze, and to expatiate on their contempt for everything that is not correct.

Here, I suppose, is something like the outline of that generalised historical fancy that by now emanates so fragrantly from the marble inlaid tables and the beadwork screens of the period. How charming and how false it is, one sees at once when one reflects that we imagine the Victorians for ever playing croquet without ever losing their tempers.

It is evident, then, that we have just arrived at the point where our ignorance of life in the Victorian period is such as to allow the incurable optimism of memory to build a quite peculiar little earthly paradise out of the boredoms, the snobberies, the cruel repressions, the mean calculations and rapacious speculations of the mid-nineteenth century. Go a little later, and the imagination is hopelessly hampered by familiarity with the facts of life which the roseate mist has not yet begun to transmute. But let those of us who are hard at work collecting Victorian paper-weights, stuffed hummingbirds and wax flowers reflect that our successors will be able to create quite as amusing and wonderful interiors out of the black wood cabinets and “Æsthetic” crewel-work of the eighties. They will not be able to do this until they have constructed the appropriate social picture, the outlines of which we cannot dimly conceive. We have at this moment no inkling of the kind of lies they will invent about the eighties to amuse themselves; we only know that when the time comes the legend will have taken shape, and that, from that moment on, the objects of the time will have the property of emanation.

So far it has been unnecessary even to consider whether the objects of the Victorian period are works of art or not; all that is necessary is that they should have some margin of freedom from utility, some scope for the fancy of their creators. And the Victorian epoch is, I think, unusually rich in its capacity for emanation, for it was the great period of fancy work. As the age-long traditions of craftsmanship and structural design, which had lingered on from the Middle Ages, finally faded out under the impact of the new industrialism, the amateur stepped in, his brain teeming with fancies. Craftsmanship was dead, the craftsman replaced either by the machine or by a purely servile and mechanical human being, a man without tradition, without ideas of his own, who was ready to accomplish whatever caprices the amateur or the artist might set him to. It was an age of invention and experiment, an age of wildly irresponsible frivolity, curiosity and sentimentality. To gratify sentiment, nature was opposed to the hampering conventions of art; to gratify fatuous curiosity, the most improbable and ill-suited materials conceivable were used. What they call in France le style coco is exactly expressive of this. A drawing of a pheasant is coloured by cutting up little pieces of real pheasant’s feathers and sticking them on in the appropriate places. Realistic flowers are made out of shells glued together, or, with less of the pleasant shock of the unexpected, out of wax or spun glass. They experiment in colour, using the new results of chemistry boldly, greens from arsenic, magenta and maroons from coal-tar, with results sometimes happy, sometimes disastrous; but always we feel behind everything the capricious fancy of the amateur with his desire to contribute by some joke or conjuring trick to the social amenities. The general groundwork of design, so far as any tradition remains at all, is a kind of bastard baroque passing at times into a flimsy caricature of rococo, but almost always so overlaid and transfigured by the fancies of the amateur as to be hardly recognisable, and yet all, by now, so richly redolent of its social legend as to have become a genuine style.

There is reason enough, then, why we should amuse ourselves by collecting Victorian objects of art, or at least those of us who have the special social-historical sensibility highly developed. But so curiously intertwisted are our emotions that we are always apt to put a wrong label on them, and the label “beauty” comes curiously handy for almost any of the more spiritual and disinterested feelings. So our collector is likely enough to ask us to admire his objects, not for their social emanations, but for their intrinsic Æsthetic merit, which, to tell the truth, is far more problematical. Certain it is that the use of material at this period seems to be less discriminating, and the sense of quality feebler, than at any previous period of the world’s history, at all events since Roman times—Pompeii, by-the-by, was a thoroughly Victorian city. The sense of design was also chaotically free from all the limitations of purpose and material, and I doubt if it attained to that perfect abstract sense of harmony which might justify any disregard of those conditions. No, on the whole it will be better to recognise fully how endearing, how fancy-free, how richly evocative are the objects of the Victorian period than to trouble our heads about their Æsthetic value.

The discovery of Victorian art is due to a few enterprising and original artists. In a future article I hope to show why it is to the artist rather than to the collector that we always owe such discoveries, and also why artists are of all people the most indifferent to the Æsthetic value of the objects they recommend to our admiration.