Seven Discourses on Art Part 7

Study, therefore, the great works of the great masters for ever. Study as nearly as you can, in the order, in the manner, on the principles, on which they studied. Study nature attentively, but always with those masters in your company; consider them as models which you are to imitate, and at the same time as rivals which you are to combat.

A DISCOURSE Delivered to the Students of the Royal Academy on the Distribution of the Prizes, December 10th, 1776, by the President.

Gentlemen,--It has been my uniform endeavour, since I first addressed you from this place, to impress you strongly with one ruling idea. I wished you to be persuaded, that success in your art depends almost entirely on your own industry; but the industry which I princ.i.p.ally recommended, is not the industry of the _hands_, but of the _mind_.

As our art is not a divine gift, so neither is it a mechanical trade. Its foundations are laid in solid science. And practice, though essential to perfection, can never attain that to which it aims, unless it works under the direction of principle.

Some writers upon art carry this point too far, and suppose that such a body of universal and profound learning is requisite, that the very enumeration of its kind is enough to frighten a beginner. Vitruvius, after going through the many accomplishments of nature, and the many acquirements of learning, necessary to an architect, proceeds with great gravity to a.s.sert that he ought to be well skilled in the civil law, that he may not be cheated in the t.i.tle of the ground he builds on.

But without such exaggeration, we may go so far as to a.s.sert, that a painter stands in need of more knowledge than is to be picked off his pallet, or collected by looking on his model, whether it be in life or in picture. He can never be a great artist who is grossly illiterate.

Every man whose business is description ought to be tolerably conversant with the poets in some language or other, that he may imbibe a poetical spirit and enlarge his stock of ideas. He ought to acquire a habit of comparing and divesting his notions. He ought not to be wholly unacquainted with that part of philosophy which gives him an insight into human nature, and relates to the manners, characters, pa.s.sions, and affections. He ought to know something concerning the mind, as well as a great deal concerning the body of man.

For this purpose, it is not necessary that he should go into such a compa.s.s of reading, as must, by distracting his attention, disqualify him for the practical part of his profession, and make him sink the performer in the critic. Reading, if it can be made the favourite recreation of his leisure hours, will improve and enlarge his mind without r.e.t.a.r.ding his actual industry.

What such partial and desultory reading cannot afford, may be supplied by the conversation of learned and ingenious men, which is the best of all subst.i.tutes for those who have not the means or opportunities of deep study. There are many such men in this age; and they will be pleased with communicating their ideas to artists, when they see them curious and docile, if they are treated with that respect and deference which is so justly their due. Into such society, young artists, if they make it the point of their ambition, will by degrees be admitted. There, without formal teaching, they will insensibly come to feel and reason like those they live with, and find a rational and systematic taste imperceptibly formed in their minds, which they will know how to reduce to a standard, by applying general truth to their own purposes, better perhaps than those to whom they owed the original sentiment.

Of these studies and this conversation, the desired and legitimate offspring is a power of distinguis.h.i.+ng right from wrong, which power applied to works of art is denominated taste. Let me then, without further introduction, enter upon an examination whether taste be so far beyond our reach as to be unattainable by care, or be so very vague and capricious that no care ought to be employed about it.

It has been the fate of arts to be enveloped in mysterious and incomprehensible language, as if it was thought necessary that even the terms should correspond to the idea entertained of the instability and uncertainty of the rules which they expressed.

To speak of genius and taste as any way connected with reason or common sense, would be, in the opinion of some towering talkers, to speak like a man who possessed neither, who had never felt that enthusiasm, or, to use their own inflated language, was never warmed by that Promethean fire, which animates the canvas and vivifies the marble.

If, in order to be intelligible, I appear to degrade art by bringing her down from her visionary situation in the clouds, it is only to give her a more solid mansion upon the earth. It is necessary that at some time or other we should see things as they really are, and not impose on ourselves by that false magnitude with which objects appear when viewed indistinctly as through a mist.

We will allow a poet to express his meaning, when his meaning is not well known to himself, with a certain degree of obscurity, as it is one source of the sublime. But when, in plain prose, we gravely talk of courting the muse in shady bowers, waiting the call and inspiration of genius, finding out where he inhabits, and where he is to be invoked with the greatest success; of attending to times and seasons when the imagination shoots with the greatest vigour, whether at the summer solstice or the equinox, sagaciously observing how much the wild freedom and liberty of imagination is cramped by attention to established rules, and how this same imagination begins to grow dim in advanced age, smothered and deadened by too much judgment. When we talk such language, or entertain such sentiments as these, we generally rest contented with mere words, or at best entertain notions not only groundless, but pernicious.

If all this means what it is very possible was originally intended only to be meant, that in order to cultivate an art, a man secludes himself from the commerce of the world, and retires into the country at particular seasons; or that at one time of the year his body is in better health, and consequently his mind fitter for the business of hard thinking than at another time; or that the mind may be fatigued and grow confused by long and unremitted application; this I can understand. I can likewise believe that a man eminent when young for possessing poetical imagination, may, from having taken another road, so neglect its cultivation as to show less of its powers in his latter life. But I am persuaded that scarce a poet is to be found, from Homer down to Dryden, who preserved a sound mind in a sound body, and continued practising his profession to the very last, whose later works are not as replete with the fire of imagination as those which were produced in his more youthful days.

To understand literally these metaphors or ideas expressed in poetical language, seems to be equally absurd as to conclude that because painters sometimes represent poets writing from the dictates of a little winged boy or genius, that this same genius did really inform him in a whisper what he was to write, and that he is himself but a mere machine, unconscious of the operations of his own mind.

Opinions generally received and floating in the world, whether true or false, we naturally adopt and make our own; they may be considered as a kind of inheritance to which we succeed and are tenants for life, and which we leave to our posterity very near in the condition in which we received it; not much being in any one man's power either to impair or improve it.

The greatest part of these opinions, like current coin in its circulation, we are obliged to take without weighing or examining; but by this inevitable inattention, many adulterated pieces are received, which, when we seriously estimate our wealth, we must throw away. So the collector of popular opinions, when he embodies his knowledge, and forms a system, must separate those which are true from those which are only plausible. But it becomes more peculiarly a duty to the professors of art not to let any opinions relating to that art pa.s.s unexamined. The caution and circ.u.mspection required in such examination we shall presently have an opportunity of explaining.

Genius and taste, in their common acceptation, appear to be very nearly related; the difference lies only in this, that genius has superadded to it a habit or power of execution. Or we may say, that taste, when this power is added, changes its name, and is called genius. They both, in the popular opinion, pretend to an entire exemption from the restraint of rules. It is supposed that their powers are intuitive; that under the name of genius great works are produced, and under the name of taste an exact judgment is given, without our knowing why, and without being under the least obligation to reason, precept, or experience.

One can scarce state these opinions without exposing their absurdity, yet they are constantly in the mouths of men, and particularly of artists.

They who have thought seriously on this subject, do not carry the point so far; yet I am persuaded, that even among those few who may be called thinkers, the prevalent opinion gives less than it ought to the powers of reason; and considers the principles of taste, which give all their authority to the rules of art, as more fluctuating, and as having less solid foundations than we shall find, upon examination, they really have.

The common saying, that tastes are not to be disputed, owes its influence, and its general reception, to the same error which leads us to imagine it of too high original to submit to the authority of an earthly tribunal. It will likewise correspond with the notions of those who consider it as a mere phantom of the imagination, so devoid of substance as to elude all criticism.

We often appear to differ in sentiments from each other, merely from the inaccuracy of terms, as we are not obliged to speak always with critical exactness. Something of this too may arise from want of words in the language to express the more nice discriminations which a deep investigation discovers. A great deal, however, of this difference vanishes when each opinion is tolerably explained and understood by constancy and precision in the use of terms.

We apply the term taste to that act of the mind by which we like or dislike, whatever be the subject. Our judgment upon an airy nothing, a fancy which has no foundation, is called by the same name which we give to our determination concerning those truths which refer to the most general and most unalterable principles of human nature, to works which are only to be produced by the greatest efforts of the human understanding. However inconvenient this may be, we are obliged to take words as we find them; all we can do is to distinguish the things to which they are applied.

We may let pa.s.s those things which are at once subjects of taste and sense, and which having as much certainty as the senses themselves, give no occasion to inquiry or dispute. The natural appet.i.te or taste of the human mind is for truth; whether that truth results from the real agreement or equality of original ideas among themselves; from the agreement of the representation of any object with the thing represented; or from the correspondence of the several parts of any arrangement with each other. It is the very same taste which relishes a demonstration in geometry, that is pleased with the resemblance of a picture to an original, and touched with the harmony of music.

All these have unalterable and fixed foundations in nature, and are therefore equally investigated by reason, and known by study; some with more, some with less clearness, but all exactly in the same way. A picture that is unlike, is false. Disproportionate ordinance of parts is not right because it cannot be true until it ceases to be a contradiction to a.s.sert that the parts have no relation to the whole. Colouring is true where it is naturally adapted to the eye, from brightness, from softness, from harmony, from resemblance; because these agree with their object, nature, and therefore are true: as true as mathematical demonstration; but known to be true only to those who study these things.

But besides real, there is also apparent truth, or opinion, or prejudice.

With regard to real truth, when it is known, the taste which conforms to it is, and must be, uniform. With regard to the second sort of truth, which may be called truth upon sufferance, or truth by courtesy, it is not fixed, but variable. However, whilst these opinions and prejudices on which it is founded continue, they operate as truth; and the art, whose office it is to please the mind, as well as instruct it, must direct itself according to opinion, or it will not attain its end.

In proportion as these prejudices are known to be generally diffused, or long received, the taste which conforms to them approaches nearer to certainty, and to a sort of resemblance to real science, even where opinions are found to be no better than prejudices. And since they deserve, on account of their duration and extent, to be considered as really true, they become capable of no small decree of stability and determination by their permanent and uniform nature.

As these prejudices become more narrow, more local, more transitory, this secondary taste becomes more and more fantastical; recedes from real science; is less to be approved by reason, and less followed in practice; though in no case perhaps to be wholly neglected, where it does not stand, as it sometimes does, in direct defiance of the most respectable opinions received amongst mankind.

Having laid down these positions, I shall proceed with less method, because less will serve, to explain and apply them.

We will take it for granted that reason is something invariable and fixed in the nature of things; and without endeavouring to go back to an account of first principles, which for ever will elude our search, we will conclude that whatever goes under the name of taste, which we can fairly bring under the dominion of reason, must be considered as equally exempt from change. If therefore, in the course of this inquiry, we can show that there are rules for the conduct of the artist which are fixed and invariable, it implies, of course, that the art of the connoisseur, or, in other words, taste, has likewise invariable principles.

Of the judgment which we make on the works of art, and the preference that we give to one cla.s.s of art over another, if a reason be demanded, the question is perhaps evaded by answering, "I judge from my taste"; but it does not follow that a better answer cannot be given, though for common gazers this may be sufficient. Every man is not obliged to investigate the causes of his approbation or dislike.

The arts would lie open for ever to caprice and casualty, if those who are to judge of their excellences had no settled principles by which they are to regulate their decisions, and the merit or defect of performances were to be determined by unguided fancy. And indeed we may venture to a.s.sert that whatever speculative knowledge is necessary to the artist, is equally and indispensably necessary to the connoisseur.

The first idea that occurs in the consideration of what is fixed in art, or in taste, is that presiding principle of which I have so frequently spoken in former discourses, the general idea of nature. The beginning, the middle, and the end of everything that is valuable in taste, is comprised in the knowledge of what is truly nature; for whatever ideas are not conformable to those of nature, or universal opinion, must be considered as more or less capricious.

The idea of nature comprehending not only the forms which nature produces, but also the nature and internal fabric and organisation, as I may call it, of the human mind and imagination: general ideas, beauty, or nature, are but different ways of expressing the same thing, whether we apply these terms to statues, poetry, or picture. Deformity is not nature, but an accidental deviation from her accustomed practice. This general idea therefore ought to be called nature, and nothing else, correctly speaking, has a right to that name. But we are so far from speaking, in common conversation, with any such accuracy, that, on the contrary, when we criticise Rembrandt and other Dutch painters, who introduced into their historical pictures exact representations of individual objects with all their imperfections, we say, though it is not in a good taste, yet it is nature.

This misapplication of terms must be very often perplexing to the young student. Is not, he may say, art an imitation of nature? Must he not, therefore, who imitates her with the greatest fidelity be the best artist? By this mode of reasoning Rembrandt has a higher place than Raffaelle. But a very little reflection will serve to show us that these particularities cannot be nature: for how can that be the nature of man, in which no two individuals are the same?

It plainly appears that as a work is conducted under the influence of general ideas or partial it is princ.i.p.ally to be considered as the effect of a good or a bad taste.

As beauty therefore does not consist in taking what lies immediately before you, so neither, in our pursuit of taste, are those opinions which we first received and adopted the best choice, or the most natural to the mind and imagination.

In the infancy of our knowledge we seize with greediness the good that is within our reach; it is by after-consideration, and in consequence of discipline, that we refuse the present for a greater good at a distance.

The n.o.bility or elevation of all arts, like the excellence of virtue itself, consists in adopting this enlarged and comprehensive idea, and all criticism built upon the more confined view of what is natural, may properly be called shallow criticism, rather than false; its defect is that the truth is not sufficiently extensive.

It has sometimes happened that some of the greatest men in our art have been betrayed into errors by this confined mode of reasoning. Poussin, who, upon the whole, may be produced as an instance of attention to the most enlarged and extensive ideas of nature, from not having settled principles on this point, has in one instance at least, I think, deserted truth for prejudice. He is said to have vindicated the conduct of Julio Romano, for his inattention to the ma.s.ses of light and shade, or grouping the figures, in the battle of Constantine, as if designedly neglected, the better to correspond with the hurry and confusion of a battle.

Poussin's own conduct in his representations of Baccha.n.a.lian triumphs and sacrifices, makes us more easily give credit to this report, since in such subjects, as well indeed as in many others, it was too much his own practice. The best apology we can make for this conduct is what proceeds from the a.s.sociation of our ideas, the prejudice we have in favour of antiquity. Poussin's works, as I have formerly observed, have very much the air of the ancient manner of painting, in which there are not the least traces to make us think that what we call the keeping, the composition of light and shade, or distribution of the work into ma.s.ses, claimed any part of their attention. But surely whatever apology we may find out for this neglect, it ought to be ranked among the defects of Poussin, as well as of the antique paintings; and the moderns have a right to that praise which is their due, for having given so pleasing an addition to the splendour of the art.

Perhaps no apology ought to be received for offences committed against the vehicle (whether it be the organ of seeing or of hearing) by which our pleasures are conveyed to the mind. We must take the same care that the eye be not perplexed and distracted by a confusion of equal parts, or equal lights, as of offending it by an unharmonious mixture of colours.

We may venture to be more confident of the truth of this observation, since we find that Shakespeare, on a parallel occasion, has made Hamlet recommend to the players a precept of the same kind, never to offend the ear by harsh sounds:--"In the very torrent, tempest, and whirlwind of your pa.s.sions," says he, "you must beget a temperance that may give it smoothness." And yet, at the same time, he very justly observes, "The end of playing, both at the first and now, is to hold, as it were, the mirror up to nature." No one can deny but that violent pa.s.sions will naturally emit harsh and disagreeable tones; yet this great poet and critic thought that this imitation of nature would cost too much, if purchased at the expense of disagreeable sensations, or, as he expresses it, of "splitting the ear." The poet and actor, as well as the painter of genius who is well acquainted with all the variety and sources of pleasure in the mind and imagination, has little regard or attention to common nature, or creeping after common sense. By overleaping those narrow bounds, he more effectually seizes the whole mind, and more powerfully accomplishes his purpose. This success is ignorantly imagined to proceed from inattention to all rules, and in defiance of reason and judgment; whereas it is in truth acting according to the best rules, and the justest reason.

He who thinks nature, in the narrow sense of the word, is alone to be followed, will produce but a scanty entertainment for the imagination: everything is to be done with which it is natural for the mind to be pleased, whether it proceeds from simplicity or variety, uniformity or irregularity: whether the scenes are familiar or exotic; rude and wild, or enriched and cultivated; for it is natural for the mind to be pleased with all these in their turn. In short, whatever pleases has in it what is a.n.a.logous to the mind, and is therefore, in the highest and best sense of the word, natural.

It is this sense of nature or truth which ought more particularly to be cultivated by the professors of art; and it may be observed that many wise and learned men, who have accustomed their minds to admit nothing for truth but what can be proved by mathematical demonstration, have seldom any relish for those arts which address themselves to the fancy, the rect.i.tude and truth of which is known by another kind of proof: and we may add that the acquisition of this knowledge requires as much circ.u.mspection and sagacity, as to attain those truths which are more open to demonstration. Reason must ultimately determine our choice on every occasion; but this reason may still be exerted ineffectually by applying to taste principles which, though right as far as they go, yet do not reach the object. No man, for instance, can deny that it seems at first view very reasonable, that a statue which is to carry down to posterity the resemblance of an individual should be dressed in the fas.h.i.+on of the times, in the dress which he himself wore: this would certainly be true if the dress were part of the man. But after a time the dress is only an amus.e.m.e.nt for an antiquarian; and if it obstructs the general design of the piece, it is to be disregarded by the artist.

Common sense must here give way to a higher sense.

In the naked form, and in the disposition of the drapery, the difference between one artist and another is princ.i.p.ally seen. But if he is compelled to the modern dress, the naked form is entirely hid, and the drapery is already disposed by the skill of the tailor. Were a Phidias to obey such absurd commands, he would please no more than an ordinary sculptor; since, in the inferior parts of every art, the learned and the ignorant are nearly upon a level.

These were probably among the reasons that induced the sculptor of that wonderful figure of Laoc.o.o.n to exhibit him naked, notwithstanding he was surprised in the act of sacrificing to Apollo, and consequently ought to be shown in his sacerdotal habits, if those greater reasons had not preponderated. Art is not yet in so high estimation with us as to obtain so great a sacrifice as the ancients made, especially the Grecians, who suffered themselves to be represented naked, whether they were generals, lawgivers, or kings.

Under this head of balancing and choosing the greater reason, or of two evils taking the least, we may consider the conduct of Rubens in the Luxembourg gallery, of mixing allegorical figures with representations of real personages, which, though acknowledged to be a fault, yet, if the artist considered himself as engaged to furnish this gallery with a rich and splendid ornament, this could not be done, at least in an equal degree, without peopling the air and water with these allegorical figures: he therefore accomplished that he purposes. In this case all lesser considerations, which tend to obstruct the great end of the work, must yield and give way.