The environment is ephemeral, but the literature is immortal. But why is the literature immortal? Why is it that a play like Pericles, for instance, full as it is of scenes which revolt the moral taste, has lived and is a classic forever, while innumerable contemporary pieces of no less genius (for Pericles is no masterpiece) have passed into oblivion? Why is it that the impurity of Pericles strikes the reader scarcely at all, while the memory dwells upon its beauties and forgets its foulness in recollection of its refinement? The reason is not far to seek. Pericles is not only free of offence when judged by the taste of its age, it is no less blameless when we subject it to the test by which all literature is judged at last; it conforms to the standard of art; it is permeated by the moral idea. The standard of art—the presence of the idea—the two expressions are, I believe, synonymous. It is easy enough to babble of the beauty of things considered apart from their meaning, it is easy enough to dilate on the satisfaction of art in itself, but all these phrases are merely collocations of terms, empty and meaningless. A thing can only be artistic by virtue of the idea it suggests to us; when the idea is coarse, ungainly, unspeakable, the object that suggests it is coarse, ungainly, unspeakable; art and ethics must always be allied in that the merit of the art is dependent on the merit of the idea it prompts.
Perhaps I shall show my meaning more clearly by an example from the more tangible art of painting; and let me take as an instance an artist who has produced pictures at once the most revolting and most moral of any in the history of English art. I mean Hogarth. We are all familiar with his coarsenesses; all these have we known from our youth up. But it is only the schoolboy who searches the Bible for its indecent passages; when we are become men, we put away such childish satisfactions.
