The satyr, as the Dionysiac chorist, dwells in a reality sanctioned by myth and ritual. That tragedy should begin with him, that the Dionysiac wisdom of tragedy should speak through him, is as puzzling a phenomenon as, more generally, the origin of tragedy from the chorus. Perhaps we can gain a starting point for this inquiry by claiming that the satyr, that fictive nature sprite, stands to cultured man in the same relation as Dionysian music does to civilization. Richard Wagner has said of the latter that it is absorbed by music as lamplight by daylight. In the same manner, I believe, the cultured Greek felt himself absorbed into the satyr chorus, and in the next development of Greek tragedy state and society, in fact everything that separates man from man, gave way before an overwhelming sense of unity that led back into the heart of nature. This metaphysical solace (which, I wish to say at once, all true tragedy sends us away) that, despite every phenomenal change, life is at bottom indestructibly joyful and powerful, was expressed most concretely in the chorus of satyrs, nature beings who dwell behind all civilization and preserve their identity through every change of generations and historical movement.With this chorus the profound Greek, so uniquely susceptible to the subtlest and deepest suffering, who had penetrated the destructive agencies of both nature and history, solaced himself. Though he had been in danger of craving a Buddhistic denial of the will, he was saved through art, and through art life reclaimed him.
a spider and a flyi heard a spiderand a fly arguingwait said the flydo not eat mei serve a great purposein the worldyou will have toshow me said the spideri scurry aroundgutters and sewersand garbage canssaid the fly and gatherup the germs oftyphoid influenzaand pneumonia on my feetand wingsthen i carry these germsinto households of menand give them diseasesall the people whohave lived the rightsort of life recoverfrom the diseasesand the old soaks whohave weakened their systemswith liquor and iniquitysuccumb it is my missionto help rid the worldof these wicked personsi am a vessel of righteousnessscattering seeds of justiceand serving the noblest usesit is true said the spiderthat you are moreuseful in a ploddingmaterial sort of waythan i am but i do notserve the utilitarian deitiesi serve the gods of beautylook at the gossamer websi weave they float in the sunlike filaments of songif you get what i meani do not work at anythingi play all the timei am busy with the stuffof enchantment and the materialsof fairyland my workstranscend utilityi am the artista creator and demi godit is ridiculous to supposethat i should be deniedthe food i need in orderto continue to createbeauty i tell youplainly mister fly it is alldamned nonsense for that foodto rear up on its hind legsand say it should not be eatenyou have convinced mesaid the fly say no moreand shutting all his eyeshe prepared himself for dinnerand yet he said i couldhave made out a casefor myself too if i hadhad a better line of talkof course you could said the spiderclutching a sirloin from himbut the end would have beenjust the same if neither ofus had spoken at allboss i am afraid that whatthe spider said is trueand it gives me to thinkfuriously upon the futilityof literaturearchy
Imagination is not, as some poets have thought, simply synonymous with good. It may be either good or evil. As long as art remained primarily mimetic, the evil which imagination could do was limited by nature. Again, as long as it was treated as an amusement, the evil which it could do was limited in scope. But in an age when the connection between imagination and figuration is beginning to be dimly realized, when the fact of the directionally creator relation is beginning to break through into consciousness, both the good and the evil latent in the working of imagination begin to appear unlimited. We have seen in the Romantic movement an instance of the way in which the making of images may react upon the collective representations. It is a fairly rudimentary instance, but even so it has already gone beyond the dreams and responses of a leisured few. The economic and social structure of Switzerland is noticeably affected by its tourist industry, and that is due only in part to increased facilities of travel. It is due not less to the condition that (whatever may be said about their ‘particles’) the mountains which twentieth-century man sees are not the mountains which eighteenth-century man saw.It may be objected that this is a very small matter, and that it will be a long time before the imagination of man substantially alters those appearances of nature with which his figuration supplies him. But then I am taking the long view. Even so, we need not be too confident. Even if the pace of change remained the same, one who is really sensitive to (for example) the difference between the medieval collective representations and our own will be aware that, without traveling any greater distance than we have come since the fourteenth century, we could very well move forward into a chaotically empty or fantastically hideous world. But the pace of change has not remained the same. It has accelerated and is accelerating. We should remember this, when appraising the aberrations of the formally representational arts. Of course, in so far as these are due to affectation, they are of no importance. But in so far as they are genuine, they are genuine because the artist has in some way or other experienced the world he represents. And in so far as they are appreciated, they are appreciated by those who are themselves willing to make a move towards seeing the world in that way, and, ultimately therefore, seeing that kind of world. We should remember this, when we see pictures of a dog with six legs emerging from a vegetable marrow or a woman with a motorbicycle substituted for her left breast.