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as if it were no composition, and depart with the praise of God in his heart.

These are the signs of a debased, mistaken, and false school of painting. The skill of the artist, and the perfection -of-his art, are never proved until both are forgotten. The artist has done nothing till he has concealed himself,—the art is imperfect which is visible,—the feelings are but feebly touched, if they permit us to reason on the methods of their excitement. In the reading of a great poem, in the hearing of a noble oration, it is the subject of the writer, and not his skill,—his passion, not his power, on which our minds are fixed. We see as he sees, but we see not him. We become part of him, feel with him, judge, behold with him ; but we think of him as little as of ourselves. Do we think of iEsehylus while we wait on the silence of Cassandra,* or of Shakspeare, while we listen to the wailing of Lear-?—Not so. The power of the masters is shown by their self-annihilation. It is commensurate with the degree in which they themselves appear not in their work. The harp of the minstrel is untruly touched, if his own glory is all that it records. Every great writer may be at once known by his guiding the mind far from himself, to the beauty which is not of his creation, and the knowledge which is past his finding out.

And must it ever be otherwise with painting, for otherwise it has ever been. Her subjects have been regarded as mere themes on which the artist,s power is to be displayed; and that power, be it of imitation, composition, idealization, or of whatever other kind, is the chief object of the spectator,s observation. It is man and his fancies, man and his trickeries, man and his inventions,—poor, paltry, weak, self-sighted man,—which the connoisseur forever seeks and worships. Among potsherds and dunghills, among drunken boors and withered beldames, through every scene of debauchery and degradation, we follow the erring artist, not to receive one wholesome lesson, not to be touched with pity, nor moved with indignation, but to watch the dexterity of the pencil, and gloat over the glittering of the hue.

* There is a fine touch in the Progs in Aristophanes, alluding probably to this part of the Agamemnon. "'Eya <P txaipov rj atony icai /tc Tout' h-epirev oik Ijttov 7 virv 61 laXowrec" The same remark might be well applied to the seemingly vacant or incomprehensible portions of Turner's canvas. In their mysterious and intense fire, there is much correspondence between the mind of ^Eschylus and that of our great painter. They share at least one thing in common—unpopularity. '0 dii/iot avepoa xpiaiv r otelv. HA. d Tuv navovpyov; Al. vr\ Ai, oipiivtov -/ Saov. 3A. /tcr' klaxvXov 6' oix fiaav (repot ov/i/taxoi; Al. 6Xiyov rd Xpvot6v tottv.

I speak not only of the works of the Flemish School—I wage no war with their admirers ; they may be left in peace to count the spiculae of haystacks and the hairs of donkeys—it is also of works of real mind that I speak,—works in which there are evidences of genius and workings of power,—works which have been held up as containing all of the beautiful that art can reach or man conceive. And I assert with sorrow, that all hitherto done in landscape, by those commonly conceived its masters, has never prompted one holy thought in the minds of nations. It has begun and ended in exhibiting the dexterities of individuals, and conventionalities of systems. Filling the world with the honor of Claude and Salvator, it has never once tended to the honor of God.

Does the reader start in reading these last words, as if they were those of wild enthusiasm,—as if I were lowering the dignity of religion by supposing that its cause could be advanced by such means? His surprise proves my position. It does sound like wild, like absurd enthusiasm, to expect any definite moral agency in the painters of landscape; but ought it so to sound? Are the gorgeousness of the visible hue, the glory of the realized form, instruments in the artist,s hand so ineffective, that they can answer no nobler purpose than the amusement of curiosity, or the engagement of idleness? Must it not be owing to gross neglect or misapplication of the means at his command, that while words and tones (means of representing nature surely less powerful than lines and colors) can kindle and purify the very inmost souls of men, the painter can only hope to entertain by his efforts at expression, and must remain forever brooding over his incommunicable thoughts?

The cause of the evil lies, I believe, deep-seated in the system of ancient landscape art; it consists, in a word, in the painter,s taking upon him to modify God,s works at his pleasure, casting the shadow of himself on all he sees, constituting himself arbiter where it is honor to be a disciple, and exhibiting his ingenuity by the attainment of combinations whose highest praise is that they are impossible. We shall not pass through a single gallery of old art, without hearing this topic of praise confidently advanced. The sense of artifieialness, the absence of all appearance of reality, the clumsiness of combination by which the meddling of man is made evident, and the feebleness of his hand branded on the inorganization of his monstrous creature, is advanced as a proof of inventive power, as an evidence of abstracted conception ;—nay, the violation of specific form, the utter abandonment of all organic and individual character of object, (numberless examples of which from the works of the old masters are given in the following pages,) is constantly held up by the unthinking critic as the foundation of the grand or historical style, and the first step to the attainment of a pure ideal. Now, there is but one grand style, in the treatment of all subjects whatsoever, and that style is based on the perfect knowledge, and consists in the simple, unencumbered rendering, of the specific characters of the given object, be it man, beast, or flower. Every change, caricature, or abandonment of such specific character, is as destructive of grandeur as it is of truth, of beauty as of propriety. Every alteration of the features of nature has its origin either in powerless indolence or blind audacity, in the folly which forgets, or the insolence which desecrates, works which it is the pride of angels to know, and their privilege to love.

We sometimes hear such infringement of universal laws justified on the plea, that the frequent introduction of mythological abstractions into ancient landscape requires an imaginary character of form in the material objects with which they are associated. Something of this kind is hinted in Reynolds,s 14th Discourse; but nothing can be more false than such reasoning. If there be any truth or beauty in the original conception of the spiritual being so introduced, there must be a true and real connection between that abstract idea * and the fea

* I do not know any passage in ancient literature in which this connection is more exquisitely illustrated than in the lines, burlesque though they be, descriptive of the approach of the chorus in the Clouds of Aristophanes, —a writer, by the way, who, I believe, knew and felt more of the noble landscape character of his country than any whose works have come down to us except Homer. The individuality and distinctness of conception—the visible cloud character which every word of this particular passage brings out into more dewy and bright existence, are to me as refreshing as the real breathing of mountain winds. The line "&A Tuv xo'rtuv nal Tuv iaoiuv, vXayiai," could have been written by none but an ardent lover of hill scenery—one who had watched, hour after hour, the peculiar oblique, sidetares of nature as she was and is. The woods and waters which were peopled by~the UreelT with typical life were not different from those which now wave and murmur by the ruins of his shrines. With their visible and actual forms was his imagination filled, and the beauty of its incarnate creatures can only be understood among the pure realities which originally modelled their conception. If divinity be stamped upon the features, or apparent in the form of the spiritual creature, the mind will not be shocked by its appearing to ride upon the whirlwind, and trample on the storm ; but if mortality, no violation of the characters of the earth will forge one single link to bind it to the heaven.

Is there then no such thing as elevated ideal character of landscape? Undoubtedly; and Sir Joshua, with the great master of this character, Nicolo Poussin1, present to his thoughts, ought to have arrived at more true conclusions respecting its essence than, as we shall presently see, are deducible from his works. The true ideal of landscape is precisely the same as that of the human form; it is the expression of the—apecific—not the individual, but the specific—characters of every object, in their perfection ; there is an ideal form of every herb, flower, and tree : it is that form to which every individual of the species has a tendency to arrive, freed from the influence of accident or disease. Every landscape painter should know the specific characters of every object he has to represent, rock, flower, or cloud ; and in his highest ideal works, all their distinctions will be perfectly expressed, broadly or delicately, slightly or completely, according to the nature of the subject, and the degree of attention which is to be drawn to the particular object by the part it plays in the composition. Where the sublime is aimed at, such distinctions will be indicated with severe simplicity, as the muscular markings in a colossal statue ; where beauty is the object, they must be expressed with the utmost refinement of which the hand is capable.

This may sound like a contradiction of principles advanced by the highest authorities ; but it is only a contradiction of a particular and most mistaken application of them. Much evil

long action of descending clouds, as they form along the hollows and ravines of the hills. There are no lumpish solidities—no pillowy protuberances here. All is melting, drifting, evanescent,—full of air, and light, and dew.

has been done to art by the remarks of historical painters on landscape. Accustomed themselves to treat their backgrounds slightly and boldly, and feeling (though, as I shall presently show, only in consequence of their own deficient powers) that any approach to completeness of detail therein, injures their picture by interfering with its principal subject, they naturally lose sight of the peculiar and intrinsic beauties of things which to them are injurious, unless subordinate. Hence the frequent advice given by Reynolds and others, to neglect specific form in landscape, and treat its materials in large masses, aiming only at general truths,—the flexibility of foliage, but not its kind; the rigidity of rock, but not its mineral character. In the passage more especially bearing on this subject (in the eleventh lecture of Sir J. Reynolds), we are told that "the landscape painter works not for the virtuoso or the naturalist, but for the general observer of life and nature." This is true, in precisely the same sense that the sculptor does not work for the anatomist, but for the common observer of life and nature. Yet the sculptor is not, for this reason, permitted to be wanting either in knowledge or expression of anatomical detail; and the more refined that expression can be rendered, the more perfect is his work. That which, to the anatomist, is the end,—is, to the sculptor, the means. The former desires details, for their own sake ; the latter, that by means of them, he may kindle his work with life, and stamp it with beauty. And so in landscape ;—botanical or geological details are not to be given as matter of curiosity or subject of search, but as the ultimate elements of every species of expression and order of loveliness.

In his observations on the foreground of the St. Pietro Martire, Sir Joshua advances, as matter of praise, that the plants are discriminated " just as much as was necessary for variety, and no more." Had this foreground been occupied by a group of animals, we should have been surprised to be told that the lion, the serpent, and the dove, or whatever other creatures might have been introduced, were distinguished from each other just as much as was necessary for variety, and no more. Yet is it to be supposed that the distinctions of the vegetable world are less complete, less essential, or less divine in origin, than those of the animal? If the distinctive forms of animal life are meant for our reverent observance, is it likely that those of vegetable life are made merely to be swept away? The latter are indeed less

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