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Ceres’ Runaway & Other Essays

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<h2>TITHONUS</h2> “It was resolved,” said the morning paper, “to colour the borders of the panels and other spaces of Portland stone with arabesques and other patterns, but that no paint should be used, as paint would need renewing from time to time.  The colours, therefore,”—and here is the passage to be noted—“are all mixed with wax liquefied with petroleum; and the wax surface sets as hard as marble. . . The wax is left time to form an imperishable surface of ornament, which would have to be cut out of the stone with a chisel if it was desired to remove it.”  Not, apparently, that a new surface is formed which, by much violence and perseverance, could, years hence, be chipped off again; but that the “ornament” is driven in and incorporate, burnt in and absorbed, so that there is nothing possible to cut away by any industry.  In this humorous form of ornament we are beforehand with Posterity.  Posterity is baffled. Will this victory over our sons’ sons be the last resolute tyranny prepared by one age for the coercion, constraint, and defeat of the future?  To impose that compulsion has been hitherto one of the strongest of human desires.  It is one, doubtless, to be outgrown by the human race; but how slowly that growth creeps onwards, let this success in the stencilling of St Paul’s teach us, to our confusion.  There is evidently a man—a group of men—happy at this moment because it has been possible, by great ingenuity, to force our posterity to have their cupola of St Paul’s with the stone mouldings stencilled and “picked out” with niggling colours, whether that undefended posterity like it or not.  And this is a survival of one of the obscure pleasures of man, attested by history. It is impossible to read the Thirty-nine Articles, for example, and not to recognize in those acts of final, all-resolute, eager, eternal legislation one of the strongest of all recorded proofs of this former human wish.  If Galileo’s Inquisitors put a check upon the earth, which yet moved, a far bolder enterprise was the Reformers’ who arrested the moving man, and inhibited the moving God.  The sixteenth century and a certain part of the age immediately following seem to be times when the desire had conspicuously become a passion.  Say the middle of the sixteenth century in Italy and the beginning of the seventeenth in England—for in those days we were somewhat in the rear.  There is the obstinate, confident, unreluctant, undoubting, and resolved seizure upon power.  Then was Rome rebuilt, re-faced, marked with a single sign and style.  Then was many a human hand stretched forth to grasp the fate of the unborn.  The fortunes and the thoughts of the day to come were to be as the day then present would have them, if the dead hand—the living hand that was then to die, and was to keep its hold in death—could by any means make them fast. Obviously, to build at all is to impose something upon an age that may be more than willing to build for itself.  The day may soon come when no man will do even so much without some impulse of apology.  Posterity is not compelled to keep our pictures or our books in existence, nor to read nor to look at them; but it is more or less obliged to have a stone building in view for an age or two.  We can hardly avoid some of the forms of tyranny over the future, but few, few are the living men who would consent to share in this horrible ingenuity at St Paul’s—this petroleum and this wax. In 1842 they were discussing the decoration of the Houses of Parliament, and the efforts of all in council were directed upon the future.  How the frescoes then to be achieved by the artists of the day should be made secure against all mischances—smoke, damp, “the risk of bulging,” even accidents attending the washing of upper floors—all was discussed in confidence with the public.  It was impossible for anyone who read the papers then to escape from some at least of the responsibilities of technical knowledge.  From Genoa, from Rome, from Munich especially, all kinds of expert and most deliberate schemes were gathered in order to defeat the natural and not superfluous operation of efficient and effacing time. The academic little capital of Bavaria had, at about the same date, decorated a vast quantity of wall space of more than one order of architecture.  Art revived and was encouraged at that time and place with unparalleled obstinacy.  They had not the malice of the petroleum that does violence to St Paul’s; but they had instead an indomitable patience.  Under the commands of the master Cornelius, they baffled time and all his work—refused his pardons, his absolutions, his cancelling indulgences—by a perseverance that nothing could discourage.  Who has not known somewhat indifferent painters mighty busy about their colours and varnishes?  Cornelius caused a pit to be dug for the preparation of the lime, and in the case of the Ludwig Kirche this lime remained there for eight years, with frequent stirrings.  This was in order that the whole fresco, when at last it was entrusted to its bed, should be set there for immortality.  Nor did the master fail to thwart time by those mechanical means that should avert the risk of bulging already mentioned.  He neglected no detail.  He was provident, and he lay in wait for more than one of the laws of nature, to frustrate them.  Gravitation found him prepared, and so did the less majestic but not vain dispensation of accidents.  Against bulging he had an underplot of tiles set on end; against possible trickling from an upper floor he had asphalt; it was all part of the human conspiracy.  In effect, the dull pictures at Munich seem to stand well.  It would have been more just—so the present age thinks of these preserved walls—if the day that admired them had had them exclusively, and our day had been exempt.  The painted cathedrals of the Middle Ages have undergone the natural correction; why not the Ludwig Kirche? In 1842, then, the nations were standing, as it were, shoulder to shoulder against the walk of time and against his gentle act and art.  They had just called iron into their cabal.  Cornelius came from Munich to London, looked at the walls at Westminster, and put a heart of confidence into the breast of the Commission.  The situation, he averred, need not be too damp for immortality, with due care.  What he had done in the Glyptothek and in the Pinacothek might be done with the best results in England, in defiance of the weather, of the river, of the mere days, of the divine order of alteration, and, in a word, of heaven and earth. Meanwhile, there was that good servant of the law of change, lime that had not been kept quite long enough, ready to fulfil its mission; they would have none of it.  They evaded it, studied its ways, and put it to the rout.  “Many failures that might have been hastily attributed to damp were really owing to the use of lime in too fresh a state.  Of the experimental works painted at Munich, those only have faded which are known to have been done without due attention to the materials.  Thus, a figure of Bavaria, painted by Kaulbach, which has faded considerably, is known to have been executed with lime that was too fresh.”  One cannot refrain from italics: the way was so easy; it was only to take a little less of this important care about the lime, to have a better confidence, to be more impatient and eager, and all had been well: not to do—a virtue of omission. This is not a matter of art-criticism.  It is an ethical question hitherto unstudied.  The makers of laws have not always been obliged to face it, inasmuch as their laws are made in part for the present, and in part for that future whereof the present needs to be assured—that is, the future is bound as a guaranty for present security of person or property.  Some such hold upon the time to come we are obliged to claim, and to claim it for our own sakes—because of the reflex effect upon our own affairs, and not for the pleasure of fettering the time to come.  Every maker of a will does at least this. Were the men of the sixteenth century so moderate?  Not they.  They found the present all too narrow for the imposition of their will.  It did not satisfy them to disinter and scatter the bones of the dead, nor to efface the records of a past that offended them.  It did not satisfy them to bind the present to obedience by imperative menace and instant compulsion.  When they had burnt libraries and thrown down monuments and pursued the rebels of the past into the other world, and had seen to it that none living should evade them, then they outraged the future. Whatever misgivings may have visited those dominant minds as to the effectual and final success of their measures—would their writ run in time as well as place, and were the nameless populations indeed their subjects?—whatever questions may have peered in upon those rigid counsels and upon those busy vigils of the keepers of the world, they silenced by legislation and yet more legislation.  They wrote in statute books; they would have written their will across the skies.  Their hearts would have burnt for lack of records more inveterate, and of testimonials that mankind should lack courage to question, if in truth they did ever doubt lest posterity might try their lock.  Perhaps they did never so much as foresee the race of the unnumbered and emancipated for whom their prohibitions and penalties are no more than documents of history. If the tyrannous day of our fathers had but possessed the means of these our more diffident times!  They, who would have written their present and actual will upon the skies, might certainly have written it in petroleum and wax upon the stone.  Fate did them wrong in withholding from their hands this means of finality and violence.  Into our hands it has been given at a time when the student of the race thought, perhaps, that we had been proved in the school of forbearance.  Something, indeed, we may have learnt therein, but not enough, as we now find. We have not yet the natural respect for the certain knowledge and the probable wisdom of our successors.  A certain reverend official document, not guiltless of some confusion of thought, lately recommended to the veneration of the present times “those past ages with their store of experience.”  Doubtless, as the posterity of their predecessors our predecessors had experience, but, as our ancestors, none—none.  Therefore, if they were a little reverend our own posterity is right reverend.  It is a flippant and novelty-loving humour that so flatters the unproved past and refuses the deference due to the burden of years which is ours, which—grown still graver—will be our children’s. <div style="break-after:column;"></div>

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