The profanity of paint — Inside the Classic
Edition facts
The catalog record for The profanity of paint — Inside the Classic provides practical reading context through 6,735 words, 30 min estimated reading time, and 21 detected text sections.
The text analysis averages about 20.4 words per sentence, while the detected sections provide another way to judge how the source is divided.
Project Gutenberg metadata also associates the work with “Painting,” connecting these edition facts with the source record’s subject description.
Calculated from edition completeness, EPUB availability, text structure and catalogue metadata. Not a user rating.
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- Description quality20 pts
- Title & short description10 pts
- Source metadata20 pts
- Text length15 pts
- Chapters / structure15 pts
- EPUB file integrity20 pts
Total of 100 points, scaled to a 2.5-5.0 range. Editions with an empty description or a missing EPUB file are not scored.
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THE PROFANITY OF PAINT
THE PROFANITY OF PAINT. BY WILLIAM KIDDIER
LONDON: A. C. FIFIELD, 13, CLIFFORD’S INN, E.C., 1916
PRINTED BY WILLIAM BRENDON AND SON, LTD., PLYMOUTH, ENGLAND
1. My Book is True 11
2. My Friends the Trees 13
3. The Profanity of Paint 17
4. The Miserable Pursuit of Knowledge 21
5. The Gift of Silence 23
6. The Magic of Words 27
7. The Personal Note 29
12. The Tonic of Genius 41
14. The Closed Ear 45
15. The Painter’s Cigarette 47
16. The People’s Café 51
17. The Middle-class 53
18. The Masterpiece 57
My view-point is the painter’s, the poet’s; ah, I am a romanticist! But my book is true. The romanticist finds truth without seeking it; it is before him, around him, and he gathers it all with the joy of the child that plucks the flowers in the fields. _Truth_ is not knowledge: it belongs to temperament; it is vision! The child and the romanticist love the beautiful, that is all: _truth_ is there!
2. My Friends the Trees
I have loved trees all my life; they were the friends of my baby years. Though the land of the trees seemed far away from the close-built houses, I wandered thither with great joy and never knew that my little feet were tired. The tall aspens were the most wonderful things in the world: they are still. I shed tears on being told that the Cross was made from one of them. I have wept since at the sight of their trembling leaves. They trembled for the tragedy of Golgotha. I know they will tremble to the end of the world. Melancholy trees! O but they are beautiful--beautiful and gentle like a nun with a prayer quivering upon her lips, with her white fingers and her rosary sparkling from under her robe: and, lo, the aspens are all alike, as she and her holy sisters must needs be for the sake of their holiness.
Sensitive to all the changes of the sky, the aspen reflects wondrous colour; the leaves, like a million little mirrors, draw the blue and the purple from above and drink the orange from departing suns. And all the colour and the light blend in subtle harmonies like the precious pearls on the neck of a goddess. Ah! do they not pulsate like the strings of beads on a maiden’s breast? The vision is fleeting as it is beautiful; the colour upon the leaves, like that in the dews around, is surely spiritual.
3. The Profanity of Paint
As a painter, out-of-doors, the aspens are my despair, for they are surely beyond the limitations of paint. I once set my palette with bright colours with a grove of aspens in front of me: O, but when I looked up into all the mass of shimmering leaves, spread out like a garment inwoven with gems, flowing upon the breezes and toying with the rich dyes of heaven, I shut down my box, threw myself upon the grass and sat there in idle adoration, like a heathen before his god. If all I beheld was meant for a revelation it was surely as beautiful as the burning bush. To Moses I am more than grateful: it is through him that God’s voice rings out against the bad artist: _Thou shalt not make ... any likeness of any thing._ When God said the same thing to the Chinese three thousand years ago they understood and have painted _colour_ ever since. Why is the western world in the dark?
O let my eyes be baptized with the sun that I may behold _colour_ like the heathen!
How long I stayed in the temple of the trees I do not know; time did not count because I was not at work: all was like a dream. If I had been a Florentine of the olden days I would have seen here the robes of a saint, perhaps the shining garment of the Blessed Virgin.
I did well to close my box and keep my eyes unspoiled by the profanity of paint, leaving the pure impression to some happy occasion when the memory of it all will be sufficient for my picture.
4. The Miserable Pursuit of Knowledge
The trend of this book shows clearly that I am no realist. Although, in my solitude, years ago, I made many careful drawings of various things and gained some knowledge of their mechanism, my labours brought me no pleasure save the small satisfaction of having done a self-inflicted task after reading miserable books on art. In those days I pitied myself; but now I pity the miserable authors. The education of the painter is a mistake: educate the _man_! The painter will find himself, sooner or later. If there is no painter in him his case is hopeless.
William Kiddier opens his collection by declaring his view-point is that of a painter and a romanticist, and that his book is true. Truth, he writes, 'belongs to temperament; it is vision!'—a claim that sets the tone for a work more concerned with personal perception than systematic argument. Despite being cataloged under Painting and Architecture, the excerpts show Kiddier ranging freely into social commentary, class critique, and metaphysical reflection. The title essay, 'The Profanity of Paint,' describes his despair at trying to capture a grove of aspens, which he finds 'beyond the limitations of paint.' This tension between artistic ambition and the inadequacy of medium recurs throughout the fragments.
The Aspen as Spiritual Mirror
Kiddier's most sustained descriptive passages center on the aspen tree. In 'My Friends the Trees,' he recalls weeping on learning the Cross was made from aspen wood, and claims the leaves 'will tremble to the end of the world' for Golgotha. The tree becomes a devotional figure: 'beautiful and gentle like a nun with a prayer quivering upon her lips.' Yet his painter's eye also notes how the leaves 'like a million little mirrors, draw the blue and the purple from above and drink the orange from departing suns.' The aspen thus serves as both religious symbol and color-study—a fusion of the romanticist's truth and the painter's craft. Kiddier's language here is ornate, with similes drawn from jewelry ('precious pearls on the neck of a goddess') and textiles ('a garment inwoven with gems'). The tree's elusiveness to paint becomes a proof of its spiritual nature: 'the colour upon the leaves, like that in the dews around, is surely spiritual.'
Class as a Painterly Problem
In 'The Middle-class,' Kiddier turns his aesthetic sensibility onto social hierarchy. He declares his own middle-class birth 'my chief misfortune,' ranking artisans above aristocrats and both above the money-making middle. His critique is blunt: 'With them lying is an art, whereas for the poor it is only a pastime.' The aristocrat, by contrast, is 'as much above any mean action as he is at loss in managing his own affairs.' This class schema echoes his earlier remark in 'The Profanity of Paint' that 'a crowd of them in one spot is bad form, often bad colour, and mostly confusion'—where 'them' refers to the rich. Kiddier treats social groups almost as compositional elements: artisans form 'the natural order of things,' while a concentration of wealth creates visual and moral discord. The chapter ends with a theological flourish: 'God made the lord and the labourer: the rest is mainly the work of the devil!'
Against the Masterpiece
The chapter 'The Masterpiece' and the poem that follows it articulate Kiddier's skepticism toward artistic ambition. He recounts telling a young artist to 'attempt no masterpiece,' because 'the moment you think of doing a masterpiece you are befooled.' Instead, the painter should 'paint with a generous heart—paint colour—and leave to the next generation the selection of your masterpiece.' The accompanying sonnet personifies Time as a Titan who 'threw the dreams of men' into the sea, including 'one was a masterpiece!' The poem's final line—'I am the Tomb of Time!'—reinforces the futility of chasing permanence. This anti-monumental stance aligns with Kiddier's earlier insistence that painting is 'a personal matter' and cannot be regulated by communities. The excerpts suggest a consistent philosophy: art's value lies in the act of seeing and recording, not in posterity's judgment.
Kiddier's essays resist easy categorization. Though the catalog lists Painting and Architecture as subjects, the excerpts engage as much with class, religion, and the nature of truth as with visual art. Readers should expect a personal, aphoristic style that moves between lyrical nature writing and blunt social commentary. The fragments do not reveal whether Kiddier sustains a coherent argument across the full text, but they show a writer who treats painting as a lens for all of life—and who is unafraid to call the middle-class the devil's work.
Some books don't argue; they simply wait for you to catch up. Kiddier's essay on temperament finding truth in aspen light felt like that, a quiet ache for honesty. Selected etchings by Piranesi, series 2 — Text and Context lingered with me the same way, built of shadows and vast, patient ruins.
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