Criticism of the organism remain in the same psychical conditions as those in which was experienced the impression that it is desired to reproduce. Now it is a fact that the physical stimulus is continually changing, and in like manner the psychological conditions. Oil-paintings grow dark, frescoes fade, statues lose noses, hands and legs, architecture becomes totally or partially a ruin, the tradition of the execution of a piece of music is lost, the text of a poem is corrupted by bad copyists or bad printing. These are obvious instances of the changes which daily occur in objects or physical stimuli. As regards psychological conditions, we will not dwell upon the cases of deafness or blindness, that is to say, upon the loss of entire orders of psychical impressions; these cases are secondary and of less importance compared with the fundamental, daily, inevitable and perpetual changes of the society around us and of the internal conditions of our individual life. The phonetic manifestations or words and verses of Dante's Commedia must produce a very different impression on an Italian citizen engaged in the politics of the third Rome, from that experienced by a well-informed and intimate contemporary of the poet. The Madonna of Cimabue is still in the Church of Santa Maria Novella; but does she speak to the visitor of to-day as to the Florentines of the thirteenth century? Even though she were not also darkened by time, must we not suppose that the impression which she now produces is altogether different from that of former times? And even in the case of the same individual poet, will a poem composed by him in youth make the same impression upon him when he re-reads it in his old age, with psychic conditions altogether changed? It is true that certain æstheticians have attempted a the distinction distinction between stimuli and stimuli, between natural of signs into natural and and conventional signs. The former are held to have a conventional. constant effect upon all; the latter only upon a limited circle. In their belief, signs employed in painting are natural, those used in poetry conventional. But the difference between them is at the most only one of degree. It has often been said that painting is a language understood by all, while with poetry it is otherwise. Here, for example, Leonardo found one of the prerogatives of his art, "which hath not need of interpreters of different tongues as have letters," and it pleases man and beast. He relates the anecdote of that portrait of the father of a family "which the little grandchildren were wont to caress while they were still in swaddling-clothes, and the dogs and cats of the house in like manner." But other anecdotes, such as those of the savages who took the portrait of a soldier for a boat, or considered the portrait of a man on horseback to be furnished with only one leg, are apt to shake one's faith in the understanding of painting by sucklings, dogs and cats. Fortunately, no arduous researches are necessary to convince oneself that pictures, poetry and all works of art only produce effects upon souls prepared to receive them. Natural signs do not exist; because all are equally conventional, or, to speak with greater exactness, historically conditioned. Granting this, how are we to succeed in causing the The surmountexpression to be reproduced by means of the physical ing of variety. object? How obtain the same effect, when the conditions are no longer the same? Would it not, rather, seem necessary to conclude that expressions cannot be reproduced, despite the physical instruments made for the purpose, and that what is called reproduction consists in ever new expressions? Such would indeed be the conclusion if the varieties of physical and psychical conditions were intrinsically insurmountable. But since the insuperability has none of the characteristics of necessity we must on the contrary conclude that reproduction always occurs when we can replace ourselves in the conditions in which the stimulus (physical beauty) was produced. Not only can we replace ourselves in these conditions as an abstract possibility, but as a matter of fact we do so continually. Individual life, which is communion with ourselves (with our past), and social life, which is communion with our like, would not otherwise be possible. Restorations and historical As regards the physical object, palæographers and interpretation. philologists, who restore to texts their original physiognomy, restorers of pictures and of statues and other industrious toilers strive precisely to preserve or to restore to the physical object all its primitive energy. These efforts are certainly not always successful, or are not completely successful, for it is never or hardly ever possible to obtain a restoration complete in its smallest details. But the insurmountable is here only present accidentally and must not lead us to overlook the successes which actually are achieved. Historical interpretation labours for its part to reintegrate in us the psychological conditions which have changed in the course of history. It revives the dead, completes the fragmentary, and enables us to see a work of art (a physical object) as its author saw it in the moment of production. A condition of this historical labour is tradition, with the help of which it is possible to collect the scattered rays and concentrate them in one focus. With the help of memory we surround the physical stimulus with all the facts among which it arose; and thus we enable it to act upon us as it acted upon him who produced it. Where the tradition is broken, interpretation is arrested; in this case, the products of the past remain silent for us. Thus the expressions contained in the Etruscan or Mexican inscriptions are unattainable; thus we still hear discussions among ethnographers as to whether certain products of the art of savages are pictures or writings; thus archæologists and prehistorians are not always able to establish with certainty whether the figures found on the pottery of a certain region, and on other instruments employed, are of a religious or profane nature. But the arrest of interpretation, as that of restoration, is never a definitely insurmountable barrier; and the daily discoveries of new historical sources and of new methods of better exploiting the old, which we may hope to see ever improving, link up again broken traditions. We do not wish to deny that erroneous historical interpretation sometimes produces what may be called palimpsests, new expressions imposed upon the ancient, artistic fancies instead of historical reproductions. The so-called "fascination of the past " depends in part upon these expressions of ours, which we weave upon the historical. Thus has been discovered in Greek plastic art the calm and serene intuition of life of those peoples, who nevertheless felt the universal sorrow so poignantly; thus "the terror of the year 1000" has recently been discerned on the faces of the Byzantine saints, a terror which is a misunderstanding, or an artificial legend invented later by men of learning. But historical criticism tends precisely to circumscribe fancies and to establish exactly the point of view from which we must look. By means of the above process we live in communication with other men of the present and of the past; and we must not conclude because we sometimes, and indeed often, meet with an unknown or an ill-known, that therefore, when we believe we are engaged in a dialogue, we are always speaking a monologue; or that we are unable even to repeat the monologue which we formerly held with ourselves. Historical and art. Its XVII THE HISTORY OF LITERATURE AND ART THIS brief exposition of the method by which is obtained the reintegration of the original conditions in which the work of art was produced, and consequently reproduction and judgement are made possible, shows how important is the function fulfilled by historical research in relation to artistic and literary works which is what is usually called historical criticism or method in literature and art. Without tradition and historical criticism the enjoyment of all or nearly all the works of art produced by humanity would be irrevocably lost: we should be little more than animals, immersed in the present alone, or in the most recent past. It is fatuous to despise and laugh at one who reconstitutes an authentic text, explains the sense of forgotten words and customs, investigates the conditions in which an artist lived, and accomplishes all those labours which revive the qualities and the original colouring of works of art. Sometimes a depreciatory or negative judgement is passed upon historical research because of the presumed or proved inability of such researches, in many cases, to give us a true understanding of works of art. But it must be observed, in the first place, that historical research does not only fulfil the task of helping to reproduce and judge artistic works: the biography of a writer or of an artist, for example, and the study of the customs of a period, have an interest of their own, that is to say, extraneous to the history of art, but not to other forms of historiography. If allusion be made to |