The Gift_ Creativity and the Artist in the Modern World - Lewis Hyde [34]
As a parable of a gifted person, “The Shoemaker and the Elves” is also a parable for artists. Most artists early on find themselves in the position of the shoemaker on the first night—a talent has appeared, but it’s naked, immature. Ahead lie the years of reciprocal labor which precede the release of an accomplished gift. To take a literary example, George Bernard Shaw underwent a typical period of retreat and maturation before he emerged as a writer. The young Shaw started a career in business and felt the threat not of failure but of success. “I made good in spite of myself, and found, to my dismay, that Business, instead of expelling me as the worthless imposter I was, was fastening upon me with no intention of letting go.” He was twenty. “In March, 1876, I broke loose,” he says. He left family, friends, business, and Ireland. He spent about eight years in absentia, writing constantly (five novels, published only toward the end of his life—and then with a note by Shaw asking the buyer not to read them). Erik Erikson has commented:
Potentially creative men like Shaw build the personal fundament of their work during a self-decreed moratorium, during which they often starve themselves, socially, erotically, and, last but not least, nutritionally, in order to let the grosser weeds die out, and make way for the growth of their inner garden. Often, when the weeds are dead, so is the garden. At the decisive moment, however, some make contact with a nutriment specific for their gifts. For Shaw, of course, this gift was literature.
For the slow labor of realizing a potential gift the artist must retreat to those Bohemias, halfway between the slums and the library, where life is not counted by the clock and where the talented may be sure they will be ignored until that time, if it ever comes, when their gifts are viable enough to be set free and survive in the world.
The task of setting free one’s gifts was a recognized labor in the ancient world. The Romans called a person’s tutelar spirit his genius. In Greece it was called a daemon. Ancient authors tell us that Socrates, for example, had a daemon who would speak up when he was about to do something that did not accord with his true nature. It was believed that each man had his idios daemon, his personal spirit which could be cultivated and developed. Apuleius, the Roman author of The Golden Ass, wrote a treatise on the daemon/genius, and one of the things he says is that in Rome it was the custom on one’s birthday to offer a sacrifice to one’s own genius. A man didn’t just receive gifts on his birthday, he would also give something to his guiding spirit. Respected in this way the genius made one “genial”—sexually potent, artistically creative, and spiritually fertile.
According to Apuleius, if a man cultivated his genius through such sacrifice, it would become a lar, a protective household god, when he died. But if a man ignored his genius, it became a larva or a lemur when he died, a troublesome, restless spook that preys on the living. The genius or daemon comes to us at birth. It carries with it the fullness of our undeveloped powers. These it offers to us as we grow, and we choose whether or not to accept, which means we choose whether or not to labor in its service. For, again, the genius has need of us. As with the elves, the spirit that brings us our gifts finds its eventual freedom only through our sacrifice, and those who do not reciprocate the gifts of their genius will leave it in bondage when they die.
An abiding