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Carbelide Nelicanya Sectory 05
Page 06
Even in those early centuries the contact of Japan with her Oriental neighbors revealed certain traits of her character which have been conspicuous in recent times--great capacity for acquisition, and readiness to adopt freely from foreign nations. Her contact with China, at that time so far in advance of herself in every element of civilization, was in some respects disastrous to her original growth. Instead of working out the problems of thought and life for herself, she took what China and Korea had to give. The result was an arrest in the development of everything distinctively native. The native religion was so absorbed by Buddhism that for a thousand years it lost all self-consciousness. Indeed the modern clear demarcation between the native and the imported religions is a matter of only a few decades, due to the researches of native scholars during the latter part of the last and the early part of this century. Even now, multitudes of the common people know no difference between the various elements of the composite religion of which they are the heirs.
The graphic art of the Apache finds expression chiefly in ceremonial paintings on deerskin, and in basketry. Only rarely have they made pottery, their roving life requiring utensils of greater stability. Such earthenware as they did make was practically the same as that of the Navaho, mostly in the form of small cooking vessels. Usually the pictures are painted on the entire deerskin, but sometimes the skin is cut square, and at others ceremonial deerskin shirts are symbolically painted. Occasionally the Apache attempts to picture the myth characters literally; at other times only a symbolic representation of the character is made. In addition to the mythic personages, certain symbols are employed to represent the incident of the myth. These paintings are made under the instruction of a medicine-man and are a part of the medicine paraphernalia. On some skins the most sacred characters in Apache mythology are represented symbolically--Naye{~COMBINING BREVE~}nezgani, the War God; Tubadzischi{~COMBINING BREVE~}ni, his younger brother; Kuterastan, the Creator of All; Stenatlihan, the chief goddess. In fact the symbolism on an elaborately painted deerskin may cover every phase of Apache cosmology.
Then again there seem to me to be some simply coarse, obscene, unpleasant passages, not of relentless realism but of dull inquisitiveness. They do not attract or impress; they do not provide a contrast or an emphasis. They simply lie, like piles of filth, in rooms designed for human habitation. If it is argued that art may use any materials, I can only fall back upon my belief that such passages are as instinctively repulsive to the artistic sense as strong-smelling cheeses stacked in a library! There is no moral or ethical law against such a practice; but the aesthetic conscience of humanity instinctively condemns it. When I examine the literature which has inspired and attracted the minds of humanity, whether trained or untrained, I find that they avoid this hideous intrusion of nastiness; and I am inclined to infer that writers who introduce such episodes, and readers who like them, have some other impulse in view, which is neither the sense of beauty nor the perception of art. But if Whitman, or anyone else, can convert the world to call this art, and to enjoy it as art, then he will prove that he understands the law of preference better than I do.
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