An enterprising American syndicate was once formed for manufacturing Stilton cheeses on a large scale; like the pirated Cheddars from similar sources, enjoyed by members of most London clubs. Various farms celebrated for their Stiltons were visited, sums of money being offered for old family recipes. The simple peasants of the district willingly parted with copies of their heirlooms, for a consideration, to the different American agents, who, filled with joy, repaired to their London offices in order to compare notes, and fully persuaded that England was a greener country than ever Constable painted it. What was their mortification on discovering that all the recipes were entirely different; they could not be reconciled even by machinery. So it is with Pre-Raphaelitism; every critic believes that he knows the great secret, and can always quote from one of the brotherhood something in support of his view. At the beginning the brothers meekly accepted Ruskin’s explanation of their existence; his, indeed, was a very convenient, though not entirely accurate, exposition of their collective view, if they can be said to have possessed one. How far Ruskin was out of sympathy with them, indiscreet memoirs have revealed. An artistic idea, or a group of ideas, must always be broken gently to the English people, because the acceptance of them necessitates the swallowing of words. When the golden ladders are let down from heaven by poets, artists, or critics even; or new spirits are hovering in the intellectual empyrean, the patriarch public snoring on its stone pillow wakes up; but he will not wrestle with the angel. He mistakes the ladders for scaffolding, or some temporary embarrassment in the street traffic; he orders their instant removal; he writes angry letters to the papers and invokes the police. After some time Ruskin’s definition of Pre-Raphaelitism was generally accepted, and then the death of Rossetti produced other recipes for the Stilton cheese, Mr. Hall Caine being among the grocers. Whatever the correct definition may be, ungracious and ungrateful though it is to praise the dead at the expense of the living, it has to be recognised that among the remarkable group of painters in which even the minor men were little masters, the greatest artist of them all was Dante Gabriel Rossetti. ‘By critic I mean finding fault,’ says Sir William Richmond; so let us follow his advice, and avoid technical discussion along with the popular jargon of art criticism. ‘After staying two or three hours in the always-delightful Leicester Galleries, let us walk home and think a little of what we have seen.’ For the essence of beauty there is nothing of Mr. Holman Hunt’s to compare with Rossetti’s ‘Beloved’ or the ‘Blue Bower;’ and you could name twenty of the poet’s water-colours which, for design, invention, devious symbolism, and religious impulse, surpass the finest of Mr. Hunt’s most elaborate works. Even in the painter’s own special field—the symbolised illustration of Holy Writ—he is overwhelmed by Millais with the superb ‘Carpenter’s Shop.’ In Millais, it was well said by Mr. Charles Whibley, ‘we were cheated out of a Rubens.’ Millais was the strong man, the great oil-painter of the group, as Rossetti was the supreme artist. In Mr. Holman Hunt we lost another Archdeacon Farrar. Then, in the sublimation of uglitude, Madox-Brown, step-father of the Pre-Raphaelites (my information is derived from a P.R.B. aunt), was an infinitely greater conjurer. Look at the radiant painting of ‘Washing of the Feet’ in the Tate Gallery; is there anything to equal that masterpiece from the brush of Mr. Holman Hunt? The ‘Hireling Shepherd’ comes nearest, but the preacher, following his own sheep, has strayed into alien corn, and on cliffs from which is ebbing a tide of nonconformist conscience. Like his own hireling shepherd, too, he has mistaken a phenomenon of nature for a sermon.

One of the great little pictures, ‘Claudio and Isabella,’ proves, however, that once he determined to be a painter. In the ‘Lady of Shalott’ he showed himself a designer with unusual powers akin to those of William Blake. Still, examined at a distance or close at hand, among his canvases do we find a single piece of decoration or a picture in the ordinary sense of the word? My definition of a religious picture is a painted object in two dimensions destined or suitable for the decoration of an altar or other site in a church, or room devoted to religious purposes; if it fails to satisfy the required conditions, it fails as a work of art. Where is the work of this so-called religious painter which would satisfy the not exacting conditions of a nonconformist or Anglican place of worship? You are not surprised to learn that Keble College mistook the ‘Light of the World’ for a patent fuel, or that the background of the ‘Innocents’ was painted in ‘the Philistine plain.’ Who could live even in cold weather with the ‘Miracle of the Sacred Fire?’ Give me rather the ‘Derby Day’ of Mr. Frith—admirable and underrated master. What are they if we cannot place them in the category of pictures? They are pietistic ejaculations—tickled-up maxims in pigment of extraordinary durability—counsels of perfection in colour and conduct. Of all the Pre-Raphaelites, Mr. Hunt will remain the most popular. He is artistically the scapegoat of that great movement which gave a new impulse to English art, a scapegoat sent out to wander by the dead seas of popularity. I once knew a learned German who regretted that none of his countrymen could paint ‘Alpine scenery’ as Mr. Hunt has done in the ‘Scapegoat’! Yes, he has a message for every one, for my German friend, for Sir William Richmond, and myself. He is a missing link between art and popularity. He symbolises the evangelical attitude of those who would go to German Reed’s and the Egyptian Hall, but would not attend a theatre. After all, it was a gracious attitude, because it is that of mothers who aged more beautifully, I think, than the ladies of a later generation which admired Whistler or Burne-Jones and regularly attended the Lyceum. When modern art, the brilliant art of the ’sixties, was strictly excluded from English homes except in black and white magazines, engravings from the ‘Finding of Christ in the Temple’ and the ‘Light of the World’ were allowed to grace the parlour along with ‘Bolton Abbey,’ the ‘Stag at Bay,’ and ‘BlÜcher meeting Wellington.’ You see them now only in Pimlico and St. John’s Wood. A friend of mine said he could never look at the picture of ‘BlÜcher meeting Wellington’ without blushing. . . . Like a good knight and true, Sir William Richmond, another Bedivere, has brandished Excalibur in the form of a catalogue for Mr. Hunt’s pictures. He offers the jewels for our inspection; they make a brave show; they are genuine; they are intrinsic, but you remember others of finer water, Bronzino-like portraits of Mr. Andrew Lang and Bismarck and many others. Now, you should never recollect anything during the enjoyment of a complete work of art.

Every one knows the view from Richmond, I should say of Richmond; it is almost my own . . . Far off Sir Bedivere sees Lyonesse submerged; Camelot-at-Sea has capitulated after a second siege to stronger forces. The new Moonet is high in the heaven and a dim Turner-like haze has begun to obscure the landscape and soften the outlines. Under cover of the mist the hosts of Mordred MacColl, en-TatÉ with victory, are hunting the steer in the New English Forest. Far off the enchanter Burne-Jones is sleeping quietly in Broceliande (I cannot bear to call it Rottingdean). Hark, the hunt, (not the Holman Hunt) is up in Caledon (Glasgow); they have started the shy wilson steer: they have wound the hornel; the lords of the International, who love not Mordred overmuch, are galloping nearer and nearer. Sir Bedivere can see their insolent pencils waving black and white flags: and the game-keepers and beaters (critics) chant in low vulgar tones:

When we came out of Glasgow town
There was really nothing at all to see
Except Legros and Professor Brown,
But now there is Guthrie and Lavery.

Undaunted Sir Bedivere drags his burden to a hermitage near Coniston; but he finds it ruined; he bars the door in order to administer refreshment to the wounded Pre-Raphaelite; there is a knocking at the wicket-gate; is it the younger generation? No, he can hear the tread of the royal sargent-at-arms; his spurs and sword are clanking on the pavement. Sir Bedivere feels his palette parched; his tongue cleaves to the roof of St. Paul’s; but he is undaunted. ‘We are surely betrayed if that is really Sargent,’ he says. Through the broken tracery of the Italian Gothic window a breeze or draught comes softly and fans his strong academic arms; he feels a twinge. Some Merlin told him he would suffer from ricketts with shannon complications. Seizing Excalibur, he opens the door cautiously. ‘Draw, caitiffs,’ he cries; ‘draw.’ ‘Perhaps they cannot draw; perhaps they are impressionists,’ said a raven on the hill; and he flew away.

(1906.)

To Sir William Blake Richmond, R.A., K.C.B.