Our purity of taste, therefore, is best tested by its universality, for if we can only admire this thing or that, we may be sure that our cause for liking is of a finite and false nature. But if we can perceive beauty in everything of G.o.d's doing, we may argue that we have reached the true perception of its universal laws. Hence, false taste may be known by its fastidiousness, by its demands of pomp, splendor, and unusual combination, by its enjoyment only of particular styles and modes of things, and by its pride also, for it is forever meddling, mending, acc.u.mulating, and self-exulting, its eye is always upon itself, and it tests all things around it by the way they fit it. But true taste is forever growing, learning, reading, worshipping, laying its hand upon its mouth because it is astonished, casting its shoes from off its feet because it finds all ground holy, lamenting over itself and testing itself by the way that it fits things. And it finds whereof to feed, and whereby to grow, in all things, and therefore the complaint so often made by young artists that they have not within their reach materials, or subjects enough for their fancy, is utterly groundless, and the sign only of their own blindness and inefficiency; for there is that to be seen in every street and lane of every city, that to be felt and found in every human heart and countenance, that to be loved in every road-side weed and moss-grown wall, which in the hands of faithful men, may convey emotions of glory and sublimity continual and exalted.

-- 13. The danger of a spirit of choice.

Let therefore the young artist beware of the spirit of choice,[10] it is an insolent spirit at the best and commonly a base and blind one too, checking all progress and blasting all power, encouraging weaknesses, pampering partialities, and teaching us to look to accidents of nature for the help and the joy which should come from our own hearts. He draws nothing well who thirsts not to draw _every_thing; when a good painter shrinks, it is because he is humbled, not fastidious, when he stops, it is because he is surfeited, and not because he thinks nature has given him unkindly food, or that he fears famine.[11] I have seen a man of true taste pause for a quarter of an hour to look at the channellings that recent rain had traced in a heap of cinders.

-- 14. And criminality.

And here is evident another reason of that duty which we owe respecting impressions of sight, namely, to discipline ourselves to the enjoyment of those which are eternal in their nature, not only because these are the most acute, but because they are the most easily, constantly, and unselfishly attainable. For had it been ordained by the Almighty that the highest pleasures of sight should be those of most difficult attainment, and that to arrive at them it should be necessary to acc.u.mulate gilded palaces tower over tower, and pile artificial mountains around insinuated lakes, there would have been a direct contradiction between the unselfish duties and inherent desires of every individual. But no such contradiction exists in the system of Divine Providence, which, leaving it open to us, if we will, as creatures in probation, to abuse this sense like every other, and pamper it with selfish and thoughtless vanities as we pamper the palate with deadly meats, until the appet.i.te of tasteful cruelty is lost in its sickened satiety, incapable of pleasure unless, Caligula like, it concentrate the labor of a million of lives into the sensation of an hour, leaves it also open to us, by humble and loving ways, to make ourselves susceptible of deep delight from the meanest objects of creation, and of a delight which shall not separate us from our fellows, nor require the sacrifice of any duty or occupation, but which shall bind us closer to men and to G.o.d, and be with us always, harmonized with every action, consistent with every claim, unchanging and eternal.

-- 15. How certain conclusions respecting beauty are by reason demonstrable.

Seeing then that these qualities of material objects which are calculated to give us this universal pleasure, are demonstrably constant in their address to human nature, they must belong in some measure to whatever has been esteemed beautiful throughout successive ages of the world (and they are also by their definition common to all the works of G.o.d). Therefore it is evident that it must be possible to reason them out, as well as to feel them out; possible to divest every object of that which makes it accidentally or temporarily pleasant, and to strip it bare of distinctive qualities, until we arrive at those which it has in common with all other beautiful things, which we may then safely affirm to be the cause of its ultimate and true delightfulness.

-- 16. With what liabilities to error.

Now this process of reasoning will be that which I shall endeavor to employ in the succeeding investigations, a process perfectly safe, so long as we are quite sure that we are reasoning concerning objects which produce in us one and the same sensation, but not safe if the sensation produced be of a different nature, though it may be equally agreeable; for what produces a different sensation must be a different cause. And the difficulty of reasoning respecting beauty arises chiefly from the ambiguity of the word, which stands in different people's minds for totally different sensations, for which there can be no common cause.

When, for instance, Mr. Alison endeavors to support his position that "no man is sensible to beauty in those objects with regard to which he has not previous ideas," by the remark that "the beauty of a theory, or of a relic of antiquity, is unintelligible to a peasant," we see at once that it is hopeless to argue with a man who, under his general term beauty, may, for anything we know, be sometimes speaking of mathematical demonstrability and sometimes of historical interest; while even if we could succeed in limiting the term to the sense of external attractiveness, there would be still room for many phases of error; for though the beauty of a snowy mountain and of a human cheek or forehead, so far as both are considered as mere matter, is the same, and traceable to certain qualities of color and line, common to both, and by reason extricable, yet the flush of the cheek and moulding of the brow, as they express modesty, affection, or intellect, possess sources of agreeableness which are not common to the snowy mountain, and the interference of whose influence we must be cautious to prevent in our examination of those which are material and universal.[12]

-- 17. The term "beauty" how limitable in the outset. Divided into typical and vital.

The first thing, then, that we have to do, is accurately to discriminate and define those appearances from which we are about to reason as belonging to beauty, properly so called, and to clear the ground of all the confused ideas and erroneous theories with which the misapprehension or metaphorical use of the term has enc.u.mbered it.

By the term beauty, then, properly are signified two things. First, that external quality of bodies already so often spoken of, and which, whether it occur in a stone, flower, beast, or in man, is absolutely identical, which, as I have already a.s.serted, may be shown to be in some sort typical of the Divine attributes, and which, therefore, I shall, for distinction's sake, call typical beauty; and, secondarily, the appearance of felicitous fulfilment of function in living things, more especially of the joyful and right exertion of perfect life in man.

And this kind of beauty I shall call vital beauty.

Any application of the word beautiful to other appearances or qualities than these, is either false or metaphorical, as, for instance, to the splendor of a discovery, the fitness of a proportion, the coherence of a chain of reasoning, or the power of bestowing pleasure which objects receive from a.s.sociation, a power confessedly great, and interfering, as we shall presently find, in a most embarra.s.sing way with the attractiveness of inherent beauty.

But in order that the mind of the reader may not be bia.s.sed at the outset by that which he may happen to have received of current theories respecting beauty, founded on the above metaphorical uses of the word, (theories which are less to be reprobated as accounting falsely for the sensations of which they treat, than as confusing two or more pleasurable sensations together,) I shall briefly glance at the four erroneous positions most frequently held upon this subject, before proceeding to examine those typical and vital properties of things, to which I conceive that all our original conceptions of beauty may be traced.

FOOTNOTES

[10] "Nothing comes amiss,-- A good digestion turneth all to health."--G. HERBERT.

[11] Yet note the difference between the choice that comes of pride, and the choice that comes of love, and compare Chap. xv. -- 6.

[12] Compare Spenser. (Hymn to Beauty.)

"But ah, believe me, there is more than so, That works such wonders in the minds of men."

CHAPTER IV.

OF FALSE OPINIONS HELD CONCERNING BEAUTY.

-- 1. Of the false opinion that truth is beauty, and vice versa.

I purpose at present to speak only of four of the more current opinions respecting beauty, for of the errors connected with the pleasurableness of proportion, and of the expression of right feelings in the countenance, I shall have opportunity to treat in the succeeding chapters; (compare Ch. VI. Ch. XVI.)

Those erring or inconsistent positions which I would at once dismiss are, the first, that the beautiful is the true, the second, that the beautiful is the useful, the third, that it is dependent on custom, and the fourth, that it is dependent on the a.s.sociation of ideas.

To a.s.sert that the beautiful is the true, appears, at first, like a.s.serting that propositions are matter, and matter propositions. But giving the best and most rational interpretation we can, and supposing the holders of this strange position to mean only that things are beautiful which appear what they indeed are, and ugly which appear what they are not, we find them instantly contradicted by each and every conclusion of experience. A stone looks as truly a stone as a rose looks a rose, and yet is not so beautiful; a cloud may look more like a castle than a cloud, and be the more beautiful on that account. The mirage of the desert is fairer than its sands; the false image of the under heaven fairer than the sea. I am at a loss to know how any so untenable a position could ever have been advanced; but it may, perhaps, have arisen from some confusion of the beauty of art with the beauty of nature, and from an illogical expansion of the very certain truth, that nothing is beautiful in art, which, professing to be an imitation, or a statement, is not as such in some sort true.

-- 2. Of the false opinion that beauty is usefulness. Compare Chap. xii.

-- 5.

That the beautiful is the useful, is an a.s.sertion evidently based on that limited and false sense of the latter term which I have already deprecated. As it is the most degrading and dangerous supposition which can be advanced on the subject, so, fortunately, it is the most palpably absurd. It is to confound admiration with hunger, love with l.u.s.t, and life with sensation; it is to a.s.sert that the human creature has no ideas and no feelings, except those ultimately referable to its brutal appet.i.tes. It has not a single fact nor appearance of fact to support it, and needs no combating, at least until its advocates have obtained the consent of the majority of mankind, that the most beautiful productions of nature are seeds and roots; and of art, spades and millstones.

-- 3. Of the false opinion that beauty results from custom. Compare Chap.

vi. -- 1.

Somewhat more rational grounds appear for the a.s.sertion that the sense of the beautiful arises from familiarity with the object, though even this could not long be maintained by a thinking person. For all that can be alleged in defence of such a supposition is, that familiarity deprives some objects which at first appeared ugly, of much of their repulsiveness, whence it is as rational to conclude that familiarity is the cause of beauty, as it would be to argue that because it is possible to acquire a taste for olives, therefore custom is the cause of lusciousness in grapes. Nevertheless, there are some phenomena resulting from the tendency of our nature to be influenced by habit of which it may be well to observe the limits.

-- 4. The twofold operation of custom. It deadens sensation, but confirms affection.

-- 5. But never either creates or destroys the essence of beauty.

Custom has a twofold operation: the one to deaden the frequency and force of repeated impressions, the other to endear the familiar object to the affections. Commonly, where the mind is vigorous, and the power of sensation very perfect, it has rather the last operation than the first; with meaner minds, the first takes place in the higher degree, so that they are commonly characterized by a desire of excitement, and the want of the loving, fixed, theoretic power. But both take place in some degree with all men, so that as life advances, impressions of all kinds become less rapturous owing to their repet.i.tion. It is however beneficently ordained that repulsiveness shall be diminished by custom in a far greater degree than the sensation of beauty, so that the anatomist in a little time loses all sense of horror in the torn flesh, and carous bone, while the sculptor ceases not to feel to the close of his life, the deliciousness of every line of the outward frame. So then as in that with which we are made familiar, the repulsiveness is constantly diminishing, and such claims as it may be able to put forth on the affections are daily becoming stronger, while in what is submitted to us of new or strange, that which may be repulsive is felt in its full force, while no hold is as yet laid on the affections, there is a very strong preference induced in most minds for that to which they are not accustomed over that they know not, and this is strongest in those which are least open to sensations of positive beauty. But however far this operation may be carried, its utmost effect is but the deadening and approximating the sensations of beauty and ugliness. It never mixes nor crosses, nor in any way alters them; it has not the slightest connection with nor power over their nature. By tasting two wines alternately, we may deaden our perception of their flavor; nay, we may even do more than can ever be done in the case of sight, we may confound the two flavors together. But it will hardly be argued therefore that custom is the cause of either flavor. And so, though by habit we may deaden the effect of ugliness or beauty, it is not for that reason to be affirmed that habit is the cause of either sensation. We may keep a skull beside us as long as we please, we may overcome its repulsiveness, we may render ourselves capable of perceiving many qualities of beauty about its lines, we may contemplate it for years together if we will, it and nothing else, but we shall not get ourselves to think as well of it as of a child's fair face.

-- 6. Instances.

It would be easy to pursue the subject farther, but I believe that every thoughtful reader will be perfectly well able to supply farther ill.u.s.trations, and sweep away the sandy foundations of the opposite theory, una.s.sisted. Let it, however, be observed, that in spite of all custom, an Englishman instantly acknowledges, and at first sight, the superiority of the turban to the hat, or of the plaid to the coat, that whatever the dictates of immediate fashion may compel, the superior gracefulness of the Greek or middle age costumes is invariably felt, and that, respecting what has been a.s.serted of negro nations looking with disgust on the white face, no importance whatever is to be attached to the opinions of races who have never received any ideas of beauty whatsoever, (these ideas being only received by minds under some certain degree of cultivation,) and whose disgust arises naturally from what they may suppose to be a sign of weakness or ill health. It would be futile to proceed into farther detail. I pa.s.s to the last and most weighty theory, that the agreeableness in objects which we call beauty is the result of the a.s.sociation with them of agreeable or interesting ideas.

-- 7. Of the false opinion that beauty depends on the a.s.sociation of ideas.

Frequent has been the support, and wide the acceptance of this supposition, and yet I suppose that no two consecutive sentences were ever written in defence of it, without involving either a contradiction or a confusion of terms. Thus Alison, "There are scenes undoubtedly more beautiful than Runnymede, yet to those who recollect the great event that pa.s.sed there, there is no scene perhaps which so strongly seizes on the imagination." Here we are wonder-struck at the audacious obtuseness which would prove the power of imagination by its overcoming that very other power (of inherent beauty) whose existence the arguer denies. For the only logical conclusion which can possibly be drawn from the above sentence is, that imagination is _not_ the source of beauty, for although no scene seizes so strongly on the imagination, yet there are scenes "more beautiful than Runnymede." And though instances of self-contradiction as laconic and complete as this are to be found in few writers except Alison, yet if the arguments on the subject be fairly sifted from the ma.s.s of confused language with which they are always enc.u.mbered and placed in logical form, they will be found invariably to involve one of these two syllogisms, either, a.s.sociation gives pleasure, and beauty gives pleasure, therefore a.s.sociation is beauty. Or, the power of a.s.sociation is stronger than the power of beauty, therefore the power of a.s.sociation _is_ the power of beauty.

-- 8. a.s.sociation. Is, 1st, rational. It is of no efficiency as a cause of beauty.

Nevertheless it is necessary for us to observe the real value and authority of a.s.sociation in the moral system, and how ideas of actual beauty may be affected by it, otherwise we shall be liable to embarra.s.sment throughout the whole of the succeeding argument.

a.s.sociation is of two kinds. Rational and accidental. By rational a.s.sociation I understand the interest which any object may bear historically as having been in some way connected with the affairs or affections of men; an interest shared in the minds of all who are aware of such connection: which to call beauty is mere and gross confusion of terms, it is no theory to be confuted, but a misuse of language to be set aside, a misuse involving the positions that in uninhabited countries the vegetation has no grace, the rock no dignity, the cloud no color, and that the snowy summits of the Alps receive no loveliness from the sunset light, because they have not been polluted by the wrath, ravage, and misery of men.