-- 32. It is never to be for itself exhibited--at least on the face.

These, then, are the four pa.s.sions whose presence in any degree on the human face is degradation. But of all pa.s.sion it is to be generally observed, that it becomes ign.o.ble either when entertained respecting unworthy objects, and therefore shallow or unjustifiable, or when of impious violence, and so destructive of human dignity. Thus grief is n.o.ble or the reverse, according to the dignity and worthiness of the object lamented, and the grandeur of the mind enduring it. The sorrow of mortified vanity or avarice is simply disgusting, even that of bereaved affection may be base if selfish and unrestrained. All grief that convulses the features is ign.o.ble, because it is commonly shallow and certainly temporary, as in children, though in the shock and shiver of a strong man's features under sudden and violent grief there may be something of sublime. The grief of Guercino's Hagar, in the Brera gallery at Milan, is partly despicable, partly disgusting, partly ridiculous; it is not the grief of the injured Egyptian, driven forth into the desert with the destiny of a nation in her heart, but of a servant of all work, turned away for stealing tea and sugar. Common painters forget that pa.s.sion is not absolutely and in itself great or violent, but only in proportion to the weakness of the mind it has to deal with; and that in exaggerating its outward signs, they are not exalting the pa.s.sion, but evaporating the hero.[44] They think too much of pa.s.sions as always the same in their nature, forgetting that the love of Achilles is different from the love of Paris, and of Alcestis from that of Laodamia. The use and value of pa.s.sion is not as a subject in contemplation in itself, but as it breaks up the fountains of the great deep of the human mind, or displays its mightiness and ribbed majesty, as mountains are seen in their stability best among the coil of clouds; whence, in fine, I think it is to be held that all pa.s.sion which attains overwhelming power, so that it is not as resisting, but as conquered, that the creature is contemplated, is unfit for high art, and destructive of the ideal character of the countenance: and in this respect, I cannot but hold Raffaelle to have erred in his endeavor to express pa.s.sion of such acuteness in the human face; as in the fragment of the Ma.s.sacre of the Innocents in our own gallery, (wherein, repainted though it be, I suppose the purpose of the master is yet to be understood,) for if such subjects are to be represented at all, their entire expression may be given without degrading the face, as we shall presently see done with unspeakable power by Tintoret,[45] and I think that all subjects of the kind, all human misery, slaughter, famine, plague, peril, and crime, are better in the main avoided, as of unprofitable and hardening influence, unless so far as out of the suffering, hinted rather than expressed, we may raise into n.o.bler relief the eternal enduring of fort.i.tude and affection, of mercy and self-devotion, or when, as by the threshing-floor of Ornan, and by the cave of Lazarus, the angel of the Lord is to be seen in the chastis.e.m.e.nt, and his love to be manifested to the despair of men.

-- 33. Recapitulation

Thus, then, we have in some sort enumerated those evil signs which are most necessary to be shunned in the seeking of ideal beauty,[46] though it is not the knowledge of them, but the dread and hatred of them, which will effectually aid the painter; as on the other hand it is not by mere admission of the loveliness of good and holy expression that its subtile characters are to be traced. Raffaelle himself, questioned on this subject, made doubtful answer; he probably could not trace through what early teaching, or by what dies of emotion the image had been sealed upon his heart. Our own Bacon, who well saw the impossibility of reaching it by the combination of many separate beauties, yet explains not the nature of that "kind of felicity" to which he attributes success. I suppose those who have conceived and wrought the loveliest things, have done so by no theorizing, but in simple labor of love, and could not, if put to a bar of rationalism, defend all points of what they had done, but painted it in their own delight, and to the delight of all besides, only always with that respect of conscience and "fear of swerving from that which is right, which maketh diligent observers of circ.u.mstances the loose regard whereof is the nurse of vulgar folly, no less than Solomon's attention thereunto was of natural furtherances the most effectual to make him eminent above others, for he gave good heed, and pierced everything to the very ground."[47]

With which good heed, and watching of the instants when men feel warmly and rightly, as the Indians do for the diamond in their washing of sand, and that with the desire and hope of finding true good in men, and not with the ready vanity that sets itself to fiction instantly, and carries its potter's wheel about with it always, (off which there will come only clay vessels of regular shape after all,) instead of the pure mirror that can show the seraph standing by the human body--standing as signal to the heavenly land:[48] with this heed and this charity, there are none of us that may not bring down that lamp upon his path of which Spenser sang:--

"That beauty is not, as fond men misdeem An outward show of things, that only seem; But that fair lamp, from whose celestial ray That light proceeds, which kindleth lover's fire, Shall never be extinguished nor decay.

But when the vital spirits do expire, Unto her native planet shall retire, For it is heavenly born and cannot die, Being a parcel of the purest sky."

FOOTNOTES

[38] Rev. vii. 2.

[39] Compare Part II. Sec. I. Chap. III -- 6.

[40] De la Poesie Chretienne. Forme de l'Art. Chap. VIII.

[41] As in the n.o.ble Louvre picture.

[42] The Madonna turns her back to Christ, and bends her head over her shoulder to receive the crown, the arms being folded with studied grace over the bosom.

[43] Compare Michelet, (Du Pretre, de la Femme, de la Famille,) Chap. III. note. He uses language too violent to be quoted; but excuses Salvator by reference to the savage character of the Thirty Years' War. That this excuse has no validity may be proved by comparing the painter's treatment of other subjects. See Sec. II.

Chap. III. -- 19, note.

[44] "The fire, that mounts the liquor, till it run o'er In seeming to augment it, wastes it."

HENRY VIII.

[45] Sect. II. Chap. III. -- 22.

[46] Let it be observed that it is always of beauty, not of human character in its lower and criminal modifications, that we have been speaking. That variety of character, therefore, which we have affirmed to be necessary, is the variety of Giotto and Angelico, not of Hogarth. Works concerned with the exhibition of general character, are to be spoken of in the consideration of Ideas of Relation.

[47] Hooker, Book V. Chap. I. -- 2.

[48] "Each corse lay flat, lifeless and flat, And by the holy rood, A man all light, a seraph man By every corse there stood.

This seraph band, each waved his hand, It was a heavenly sight; They stood as signals to the land, Each one a lovely light."

ANCIENT MARINER

CHAPTER XV.

GENERAL CONCLUSIONS RESPECTING THE THEORETIC FACULTY.

-- 1. There are no sources of the emotion of beauty more than those found in things visible.

-- 2. What imperfection exists in visible things. How in a sort by imagination removable.

-- 3. Which however affects not our present conclusions.

Of the sources of beauty open to us in the visible world, we have now obtained a view which, though most feeble in its grasp and scanty in its detail, is yet general in its range. Of no other sources than these visible can we, by any effort in our present condition of existence, conceive. For what revelations have been made to humanity inspired, or caught up to heaven of things to the heavenly region belonging, have been either by unspeakable words which it is not lawful for a man to utter, or else by their very nature incommunicable, except in types and shadows; and ineffable by words belonging to earth, for of things different from the visible, words appropriated to the visible can convey no image. How different from earthly gold that clear pavement of the city might have seemed to the eyes of St. John, we of unreceived sight cannot know; neither of that strange jasper and sardine can we conceive the likeness which he a.s.sumed that sat on the throne above the crystal sea; neither what seeming that was of slaying that the Root of David bore in the midst of the elders; neither what change it was upon the form of the fourth of them that walked in the furnace of Dura, that even the wrath of idolatry knew for the likeness of the Son of G.o.d. The knowing that is here permitted to us is either of things outward only, as in those it is whose eyes faith never opened, or else of that dark part that her gla.s.s shows feebly, of things supernatural, that gleaming of the Divine form among the mortal crowd, which all may catch if they will climb the sycamore and wait; nor how much of G.o.d's abiding at the house may be granted to those that so seek, and how much more may be opened to them in the breaking of bread, cannot be said; but of that only we can reason which is in a measure revealed to all, of that which is by constancy and purity of affection to be found in the things and the beings around us upon earth. Now among all those things whose beauty we have hitherto examined, there has been a measure of imperfection.

Either inferiority of kind, as the beauty of the lower animals, or resulting from degradation, as in man himself; and although in considering the beauty of human form, we arrived at some conception of restoration, yet we found that even the restoration must be in some respect imperfect, as incapable of embracing all qualities, moral and intellectual, at once, neither to be freed from all signs of former evil done or suffered. Consummate beauty, therefore, is not to be found on earth, though often such intense measure of it as shall drown all capacity of receiving; neither is it to be respecting humanity legitimately conceived. But by certain operations of the imagination upon ideas of beauty received from things around us, it is possible to conceive respecting superhuman creatures (of that which is more than creature, no creature ever conceived) a beauty in some sort greater than we see. Of this beauty, however, it is impossible to determine anything until we have traced the imaginative operations to which it owes its being, of which operations this much may be prematurely said, that they are not creative, that no new ideas are elicited by them, and that their whole function is only a certain dealing with, concentrating or mode of regarding the impressions received from external things, that therefore, in the beauty to which they will conduct us, there will be found no new element, but only a peculiar combination or phase of those elements that we now know, and that therefore we may at present draw all the conclusions with respect to the rank of the theoretic faculty, which the knowledge of its subject matter can warrant.

-- 4. The four sources from which the pleasure of beauty is derived are all divine.

We have seen that this subject matter is referable to four general heads. It is either the record of conscience, printed in things external, or it is a symbolizing of Divine attributes in matter, or it is the felicity of living things, or the perfect fulfilment of their duties and functions. In all cases it is something Divine, either the approving voice of G.o.d, the glorious symbol of him, the evidence of his kind presence, or the obedience to his will by him induced and supported.

All these subjects of contemplation are such as we may suppose will remain sources of pleasure to the perfected spirit throughout eternity.

Divine in their nature, they are addressed to the immortal part of men.

-- 5. What objections may be made to this conclusion.

There remain, however, two points to be noticed before I can hope that this conclusion will be frankly accepted by the reader. If it be the moral part of us to which beauty addresses itself, how does it happen, it will be asked, that it is ever found in the works of impious men, and how is it possible for such to desire or conceive it?

On the other hand, how does it happen that men in high state of moral culture are often insensible to the influence of material beauty, and insist feebly upon it as an instrument of soul culture.

These two objections I shall endeavor briefly to answer, not that they can be satisfactorily treated without that detailed examination of the whole body of great works of art, on which I purpose to enter in the following volume. For the right determination of these two questions is indeed the whole end and aim of my labor, (and if it could be here accomplished, I should bestow no effort farther,) namely, the proving that no supreme power of art can be attained by impious men; and that the neglect of art, as an interpreter of divine things, has been of evil consequence to the Christian world.

At present, however, I would only meet such objections as must immediately arise in the reader's mind.

-- 6. Typical beauty may be aesthetically pursued. Instances.

-- 7. How interrupted by false feeling.

And first, it will be remembered that I have, throughout the examination of typical beauty, a.s.serted its instinctive power, the moral meaning of it being only discoverable by faithful thought. Now this instinctive sense of it varies in intensity among men, being given, like the hearing ear of music, to some more than to others: and if those to whom it is given in large measure be unfortunately men of impious or unreflecting spirit, it is very possible that the perceptions of beauty should be by them cultivated on principles merely aesthetic, and so lose their hallowing power; for though the good seed in them is altogether divine, yet, there being no blessing in the springing thereof, it brings forth wild grapes in the end. And yet these wild grapes are well discernible, like the deadly gourds of Gilgal. There is in all works of such men a taint and stain, and jarring discord, blacker and louder exactly in proportion to the moral deficiency, of which the best proof and measure is to be found in their treatment of the human form, (since in landscape it is nearly impossible to introduce definite expression of evil,) of which the highest beauty has been attained only once, and then by no system taught painter, but by a most holy Dominican monk of Fiesole; and beneath him all stoop lower and lower in proportion to their inferior sanct.i.ty, though with more or less attainment of that which is n.o.ble, according to their intellectual power and earnestness, as Raffaelle in his St. Cecilia, (a mere study of a pa.s.sionate, dark-eyed, large formed Italian model,) and even Perugino, in that there is about his n.o.blest faces a shortcoming, indefinable; an absence of the full outpouring of the sacred spirit that there is in Angelico; traceable, I doubt not, to some deficiencies and avaricious flaws of his heart, whose consequences in his conduct were such as to give Vasari hope that his lies might stick to him (for the contradiction of which in the main, if there be not contradiction enough in every line that the hand of Perugino drew, compare Rio, de la Poesie Chretienne, and note also what Rio has singularly missed observing, that Perugino, in his portrait of himself in the Florence gallery, has put a scroll into the hand, with the words "Timete Deum," thus surely indicating that which he considered his duty and message:) and so all other even of the sacred painters, not to speak of the lower body of men in whom, on the one hand, there is marked sensuality and impurity in all that they seek of beauty, as in Correggio and Guido, or, on the other, a want in measure of the sense of beauty itself, as in Rubens and t.i.tian, showing itself in the adoption of coa.r.s.e types of feature and form; sometimes also (of which I could find instances in modern times,) in a want of evidence of delight in what they do; so that, after they have rendered some pa.s.sage of exceeding beauty, they will suffer some discordant point to interfere with it, and it will not hurt them, as if they had no pleasure in that which was best, but had done it in inspiration that was not profitable to them, as deaf men might touch an instrument with a feeling in their heart, which yet returns not outwardly upon them, and so know not when they play false: and sometimes by total want of choice, for there is a choice of love in all rightly tempered men, not that ignorant and insolent choice which rejects half nature as empty of the right, but that pure choice that fetches the right out of everything; and where this is wanting, we may see men walking up and down in dry places, finding no rest, ever and anon doing something n.o.ble, and yet not following it up, but dwelling the next instant on something impure or profitless with the same intensity and yet impatience, so that they are ever wondered at and never sympathized with, and while they dazzle all, they lead none; and then, beneath these again, we find others on whose works there are definite signs of evil mind, ill-repressed, and then inability to avoid, and at last perpetual seeking for and feeding upon horror and ugliness, and filthiness of sin, as eminently in Salvator and Caravaggio, and the lower Dutch schools, only in these last less painfully as they lose the villanous in the brutal, and the horror of crime in its idiocy.

-- 8. Greatness and truth are sometimes by the Deity sustained and spoken in and through evil men.

But secondly, it is to be noted that it is neither by us uncertainable what moments of pure feeling or aspiration may occur to men of minds apparently cold and lost, nor by us to be p.r.o.nounced through what instruments, and in what strangely occurrent voices, G.o.d may choose to communicate good to men. It seems to me that much of what is great, and to all men beneficial, has been wrought by those who neither intended nor knew the good they did, and that many mighty harmonies have been discoursed by instruments that had been dumb or discordant, but that G.o.d knew their stops. The Spirit of Prophecy consisted with the avarice of Balaam, and the disobedience of Saul. Could we spare from its page that parable, which he said, who saw the vision of the Almighty, falling into a trance, but having his eyes open, though we know that the sword of his punishment was then sharp in its sheath beneath him in the plains of Moab? or shall we not lament with David over the shield cast away on the Gilboa mountains, of him to whom G.o.d gave _another heart_ that day when he turned his back to go from Samuel? It is not our part to look hardly, nor to look always, to the character or the deeds of men, but to accept from all of them, and to hold fast that which we can prove good, and feel to be ordained for us. We know that whatever good there is in them is itself divine, and wherever we see the virtue of ardent labor and self-surrendering to a single purpose, wherever we find constant reference made to the written scripture of natural beauty, this at least we know is great and good, this we know is not granted by the counsel of G.o.d, without purpose, nor maintained without result: Their interpretation we may accept, into their labor we may enter, but they themselves must look to it, if what they do has no intent of good, nor any reference to the Giver of all gifts. Selfish in their industry, unchastened in their wills, ungrateful for the Spirit that is upon them, they may yet be helmed by that Spirit whithersoever the Governor listeth; involuntary instruments they may become of others' good; unwillingly they may bless Israel, doubtingly discomfit Amalek, but shortcoming there will be of their glory, and sure, of their punishment.

-- 9. The second objection arising from the coldness of Christian men to external beauty.

I believe I shall be able, incidentally, in succeeding investigations, to prove this shortcoming, and to examine the sources of it, not absolutely indeed, (seeing that all reasoning on the characters of men must be treacherous, our knowledge on this head being as corrupt as it is scanty, while even in living with them it is impossible to trace the working, or estimate the errors of great and self-secreted minds,) but at least enough to establish the general principle upon such grounds of fact as may satisfy those who demand the practical proof (often in a measure impossible) of things which can hardly be doubted in their rational consequence. At present, it would be useless to enter on an examination for which we have no materials; and I proceed, therefore, to notice that other and opposite error of Christian men in thinking that there is little use or value in the operation of the theoretic faculty, not that I at present either feel myself capable, or that this is the place for the discussion of that vast question of the operation of taste (as it is called) on the minds of men, and the national value of its teaching, but I wish shortly to reply to that objection which might be urged to the real moral dignity of the faculty, that many Christian men seem to be in themselves without it, and even to discountenance it in others.

It has been said by Schiller, in his letters on aesthetic culture, that the sense of beauty never farthered the performance of a single duty.