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is therefore as various and as extended in its efforts as the compass and grasp of the directing mind; and we feel, in each of its results, that we are looking, not at a specimen of a tradesman's wares, of which he is ready to make us a dozen to match, but at one coruscation of a perpetually active mind, like which there has not been, and will not be another.

$5. Yet the first is delightful to all.

only to a few.

Hence, although there can be no doubt which of these branches of art is the highest, it is equally evident that the first will be the most generally felt and appreciated. For the simple statement of the truths of nature must in itself be pleasing to every order of mind; because every truth of nature is more or less beautiful; and if there be just and right selection of the more important of these truths— based, as above explained, on feelings and desires common to all mankind-the facts so selected must, in some degree, be delightful to all, and their value appreciable by all: more or less, indeed, as their senses and instinct have been rendered more or less acute and accurate by use and study; but in some degree § 6. The second by all, and in the same way by all. But the highest art, being based on sensations of peculiar minds, sensations occurring to them only at particular times, and to a plurality of mankind perhaps never, and being expressive of thoughts which could only rise out of a mass of the most extended knowledge, and of dispositions modified in a thousand ways by peculiarity of intellect-can only be met and understood by persons having some sort of sympathy with the high and solitary minds which produced it-sympathy only to be felt by minds in some degree high and solitary themselves. He alone can appreciate the art, who could comprehend the conversation of the painter, and share in his emotion, in moments of his most fiery passion and most original thought. And whereas the true meaning and end of his art must thus be sealed to thousands, or misunderstood by them; so also, as he is sometimes obliged, in working out his own peculiar end, to set at defiance those constant laws which have arisen out of our lower and changeless desires, that whose purpose is unseen, is frequently in its means and parts displeasing.

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But this want of extended influence in high art, be it cially observed, proceeds from no want of truth in the art itself,

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n a want of sympathy in the spectator with those feelings artist which prompt him to the utterance of one truth rather than of another. For (and this is what I to the wish at present especially to insist upon) although

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it is possible to reach what I have stated to be st end of art, the representation of facts, without g the second, the representation of thoughts, yet it is er impossible to reach the second without having prereached the first. I do not say that a man cannot think, false basis and material for thought; but that a false is worse than the want of thought, and therefore is And this is the reason why, though I consider the as the real and only important end of all art, I call the tation of facts the first end; because it is necessary to er, and must be attained before it. It is the foundation t; like real foundations it may be little thought of when nt fabric is raised on it; but it must be there and as dings are beautiful unless every line and column of their ve reference to their foundation, and are suggestive of its e and strength, so nothing can be beautiful in art which t in all its parts suggest and guide to the foundation, even o undecorated portion of it is visible; while the noblest of art are built of such pure and fine crystal that the ion may all be seen through them; and then many, while not see what is built upon that first story, yet much ade solidity of its brickwork; thinking they understand all o be understood of the matter; while others stand beside ooking not at the low story, but up into the heaven at ilding of crystal in which the builder's spirit is dwelling. us, though we want the thoughts and feelings of the well as the truth, yet they must be thoughts arising out nowledge of truth, and feelings raising out of the conion of truth. We do not want his mind to be as badly glass, that distorts what we see through it; but like a sweet and strange color, that gives new tones to what hrough it; and a glass of rare strength and clearness let us see more than we could ourselves, and bring nature s and near to us. Nothing can atone for the want of not the most brilliant imagination, the most playful

of truth.

fancy, the most pure feeling, (supposing that feeling could be
pure and false at the same time ;) not the most exalted concep-
tion, nor the most comprehensive grasp of intel-
$ 8. The exceed-
ing importance lect, can make amends for the want of truth, and
that for two reasons; first, because falsehood is in
itself revolting and degrading; and secondly, because nature is
so immeasurably superior to all that the human mind can con-
ceive, that every departure from her is a fall beneath her, so
that there can be no such thing as an ornamental falsehood.
All falsehood must be a blot as well as a sin, an injury as well
as a deception.

§ 9. Coldness or sign of truth.

We shall, in consequence, find that no artist want of beauty no can be graceful, imaginative, or original, unless he be truthful; and that the pursuit of beauty, instead of leading us away from truth, increases the desire for it and the necessity of it tenfold; so that those artists who are really great in imaginative power, will be found to have based their boldness of conception on a mass of knowledge far exceeding that possessed by those who pride themselves on its accumulation without regarding its use. Coldness and want of passion in a picture, are not signs of the accuracy, but of the paucity of its statements; true vigor and brilliancy are not signs of audacity, but of knowledge.

§ 10. How truth

Hence it follows that it is in the power of all, may be consid- with care and time, to form something like a just ered a just criterion of all art. judgment of the relative merits of artists; for although with respect to the feeling and passion of pictures, it is often as impossible to criticise as to appreciate, except to such as are in some degree equal in powers of mind, and in some respects the same in modes of mind, with those whose works they judge; yet, with respect to the representation of facts, it is possible for all, by attention, to form a right judgment of the respective powers and attainments of every artist. Truth is a bar of comparison at which they may all be examined, and according to the rank they take in this examination, will almost invariably be that which, if capable of appreciating them in every respect, we should be just in assigning them; so strict is the connection, so constant the relation between the sum of knowl

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Il endeavor, therefore, in the present portion of the enter with care and impartiality into the investigation ims of the schools of ancient and modern landscape to ess in representing nature. I shall pay no regard whatwhat may be thought beautiful, or sublime, or imagiI shall look only for truth; bare, clear, downright statefacts; showing in each particular, as far as I am able, truth of nature is, and then seeking for the plain exof it, and for that alone. And I shall thus endeavor, gardless of fervor of imagination or brilliancy of effect, her of their more captivating qualities, to examine and the works of the great living painter, who is, I believe, by the majority of the public to paint more falsehood fact than any other known master. We shall see with

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CHAPTER II.

THAT THE TRUTH OF NATURE IS NOT TO BE DISCERNED BY
THE UNEDUCATED SENSES.

It may be here inquired by the reader, with much appearance of reason, why I think it necessary to devote a separate portion of the work to the showing of what is truthful in art. "Can

not we," say the public, "see what nature is with 1. The common self-deception of our own eyes, and find out for ourselves what is men with respect to their power of like her?" It will be as well to determine this discerning truth. question before we go farther, because if this were possible, there would be little need of criticism or teaching with respect to art.

Now I have just said that it is possible for all men, by care and attention, to form a just judgment of the fidelity of artists to nature. To do this, no peculiar powers of mind are required, no sympathy with particular feelings, nothing which every man of ordinary intellect does not in some degree possess,-powers, namely, of observation and intelligence, which by cultivation may be brought to a high degree of perfection and acuteness. But until this cultivation has been bestowed, and until the instrument thereby perfected has been employed in a consistent series of careful observation, it is as absurd as it is audacious to pretend to form any judgment whatsoever respecting the truth of art and my first business, before going a step farther, must be to combat the nearly universal error of belief among the thoughtless and unreflecting, that they know either what nature is, or what is like her, that they can discover truth by instinct, and that their minds are such pure Venice glass as to be shocked by all treachery. I have to prove to them that there are more things in heaven and earth than are dreamed of in their philosophy, and that the truth of nature is a part of the truth of God; to him who does not search it out, darkness, as it is to him who does, infinity.

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