"And if Constable and De Wint give me the impression of such a window, there must be something right in Constable and De Wint?"

Yes.

"And something more right than in Turner?"

No.

"Will you explain yourself?"

I _have_ explained myself, long ago, and that fully; perhaps too fully for the simple sum of the explanation to be remembered. If the reader will glance back to, and in the present state of our inquiry, reconsider in the first volume, Part I. Sec. I. Chap. V., and Part II. Sec. _I._ Chap. VII., he will find our present difficulties antic.i.p.ated. There are some truths, easily obtained, which give a deceptive resemblance to Nature; others only to be obtained with difficulty, which cause no deception, but give inner and deep resemblance. These two cla.s.ses of truths cannot be obtained together; choice must be made between them. The bad painter gives the cheap deceptive resemblance. The good painter gives the precious non-deceptive resemblance. Constable perceives in a landscape that the gra.s.s is wet, the meadows flat, and the boughs shady; that is to say, about as much as, I suppose, might in general be apprehended, between them, by an intelligent fawn and a skylark. Turner perceives at a glance the whole sum of visible truth open to human intelligence. So Berghem perceives nothing in a figure, beyond the flashes of light on the folds of its dress; but Michael Angelo perceives every flash of thought that is pa.s.sing through its spirit; and Constable and Berghem may imitate windows; Turner and Michael Angelo can by no means imitate windows. But Turner and Michael Angelo are nevertheless the best.

-- 4. "Well but," the reader persists, "you admitted just now that because Turner did not get his work to look like a window there was something wrong in him."

I did so; if he were quite right he would have _all_ truth, low as well as high; that is, he would be Nature and not Turner; but that is impossible to man. There is much that is wrong in him; much that is infinitely wrong in all human effort. But, nevertheless, in some an infinity of Betterness above other human effort.

"Well, but you said you would change your Turners for windows, why not, therefore, for Constables?"

Nay, I did not say that I would change them for windows _merely_, but for windows which commanded the chain of the Alps and Isola Bella. That is to say, for all the truth that there is in Turner, and all the truth besides which is not in him; but I would not change them for Constables, to have a small piece of truth which is not in Turner, and none of the mighty truth which there is.

-- 5. Thus far, then, though the subject is one requiring somewhat lengthy explanation, it involves no real difficulty. There is not the slightest inconsistency in the mode in which throughout this work I have desired the relative merits of painters to be judged. I have always said, he who is closest to Nature is best. All rules are useless, all genius is useless, all labor is useless, if you do not give facts; the more facts you give the greater you are; and there is no fact so unimportant as to be prudently despised, if it be possible to represent it. Nor, but that I have long known the truth of Herbert's lines,

"Some men are Full of themselves, and answer their own notion,"

would it have been without intense surprise that I heard querulous readers asking, "how it was possible" that I could praise Pre-Raphaelitism and Turner also. For, from the beginning of this book to this page of it, I have never praised Turner highly for any other cause than that he _gave facts_ more _delicately_, more Pre-Raphaelitically, than other men. Careless readers, who dashed at the descriptions and missed the arguments, took up their own conceptions of the cause of my liking Turner, and said to themselves: "Turner cannot draw, Turner is generalizing, vague, visionary; and the Pre-Raphaelites are hard and distinct. How can any one like both?"[46] But _I_ never said that Turner could not draw. _I_ never said that he was vague or visionary. What _I_ said was, that n.o.body had ever drawn so well: that n.o.body was so certain, so _un_-visionary; that n.o.body had ever given so many hard and downright facts. Glance back to the first volume, and note the expressions now. "He is the only painter who ever drew a mountain or a stone;[47] the only painter who can draw the stem of a tree; the only painter who has ever drawn the sky, previous artists having only drawn it typically or partially, but he absolutely and universally." Note how he is praised in his rock drawing for "not selecting a pretty or interesting morsel here or there, but giving the whole truth, with all the relations of its parts."[48] Observe how the _great virtue_ of the landscape of Cima da Conegliano and the early sacred painters is said to be giving "entire, exquisite, humble, realization--a strawberry-plant in the foreground with a blossom, _and a berry just set_, _and one half ripe, and one ripe_, all patiently and innocently painted from the _real thing, and_ _therefore most divine_." Then re-read the following paragraph (-- 10.), carefully, and note its conclusion, that the thoroughly great men are those who have done everything thoroughly, and who have never despised anything, however small, of G.o.d's making; with the instance given of Wordsworth's daisy casting its shadow on a stone; and the following sentence, "Our painters must come to this before they have done their duty." And yet, when our painters _did_ come to this, did do their duty, and did paint the daisy with its shadow (this pa.s.sage having been written years before Pre-Raphaelitism was thought of), people wondered how I could possibly like what was neither more nor less than the precise fulfilment of my own most earnest exhortations and highest hopes.

-- 6. Thus far, then, all I have been saying is absolutely consistent, and tending to one simple end. Turner is praised for his truth and finish; that truth of which I am beginning to give examples. Pre-Raphaelitism is praised for its truth and finish; and the whole duty inculcated upon the artist is that of being in all respects as like Nature as possible.

And yet this is not all I have to do. There is more than this to be inculcated upon the student, more than this to be admitted or established before the foundations of just judgment can be laid.

For, observe, although I believe any sensible person would exchange his pictures, however good, for windows, he would not feel, and ought not to feel, that the arrangement was _entirely_ gainful to him. He would feel it was an exchange of a less good of one kind, for a greater of another kind, but that it was definitely _exchange_, not pure gain, not merely getting more truth instead of less. The picture would be a serious loss; something gone which the actual landscape could never restore, though it might give something better in its place, as age may give to the heart something better than its youthful delusion, but cannot give again the sweetness of that delusion.

-- 7. What is this in the picture which is precious to us, and yet is not natural? Hitherto our arguments have tended, on the whole, somewhat to the depreciation of art; and the reader may every now and then, so far as he has been convinced by them, have been inclined to say, "Why not give up this whole science of Mockery at once, since its only virtue is in representing facts, and it cannot, at best, represent them completely, besides being liable to all manner of shortcomings and dishonesties,--why not keep to the facts, to real fields, and hills, and men, and let this dangerous painting alone?"

No, it would not be well to do this. Painting has its peculiar virtues, not only consistent with but even resulting from, its shortcomings and weaknesses. Let us see what these virtues are.

-- 8. I must ask permission, as I have sometimes done before, to begin apparently a long way from the point.

Not long ago, as I was leaving one of the towns of Switzerland early in the morning, I saw in the clouds behind the houses an Alp which I did not know, a grander Alp than any I knew, n.o.bler than the Schreckhorn or the Monch; terminated, as it seemed, on one side by a precipice of almost unimaginable height; on the other, sloping away for leagues in one field of l.u.s.trous ice, clear and fair and blue, flashing here and there into silver under the morning sun. For a moment I received a sensation of as much sublimity as any natural object could possibly excite; the next moment, I saw that my unknown Alp was the gla.s.s roof of one of the workshops of the town, rising above its nearer houses, and rendered aerial and indistinct by some pure blue wood smoke which rose from intervening chimneys.

It is evident, that so far as the mere delight of the eye was concerned, the gla.s.s roof was here equal, or at least equal for a moment, to the Alp. Whether the power of the object over the heart was to be small or great, depended altogether upon what it was understood for, upon its being taken possession of and apprehended in its full nature, either as a granite mountain or a group of panes of gla.s.s; and thus, always, the real majesty of the appearance of the thing to us, depends upon the degree in which we ourselves possess the power of understanding it,--that penetrating, possession taking power of the imagination, which has been long ago defined[49]

as the very life of the man, considered as a _seeing_ creature. For though the cas.e.m.e.nt had indeed been an Alp, there are many persons on whose minds it would have produced no more effect than the gla.s.s roof. It would have been to them a glittering object of a certain apparent length and breadth, and whether of gla.s.s or ice, whether twenty feet in length, or twenty leagues, would have made no difference to them; or, rather, would not have been in any wise conceived or considered by them. Examine the nature of your own emotion (if you feel it) at the sight of the Alp, and you find all the brightness of that emotion hanging, like dew on gossamer, on a curious web of subtle fancy and imperfect knowledge. First, you have a vague idea of its size, coupled with wonder at the work of the great Builder of its walls and foundations, then an apprehension of its eternity, a pathetic sense of its perpetualness, and your own transientness, as of the gra.s.s upon its sides; then, and in this very sadness, a sense of strange companionship with past generations in seeing what they saw. They did not see the clouds that are floating over your head; nor the cottage wall on the other side of the field; nor the road by which you are travelling. But they saw _that_. The wall of granite in the heavens was the same to them as to you. They have ceased to look upon it; you will soon cease to look also, and the granite wall will be for others. Then, mingled with these more solemn imaginations, come the understandings of the gifts and glories of the Alps, the fancying forth of all the fountains that well from its rocky walls, and strong rivers that are born out of its ice, and of all the pleasant valleys that wind between its cliffs, and all the chalets that gleam among its clouds, and happy farmsteads couched upon its pastures; while together with the thoughts of these, rise strange sympathies with all the unknown of human life, and happiness, and death, signified by that narrow white flame of the everlasting snow, seen so far in the morning sky.

These images, and far more than these, lie at the root of the emotion which you feel at the sight of the Alp. You may not trace them in your heart, for there is a great deal more in your heart, of evil and good, than you ever can trace; but they stir you and quicken you for all that. a.s.suredly, so far as you feel more at beholding the snowy mountain than any other object of the same sweet silvery grey, these are the kind of images which cause you to do so; and, observe, these are nothing more than a greater apprehension of the _facts_ of the thing. We call the power "Imagination," because it imagines or conceives; but it is only n.o.ble imagination if it imagines or conceives _the truth_. And, according to the degree of knowledge possessed, and of sensibility to the pathetic or impressive character of the things known, will be the degree of this imaginative delight.

-- 9. But the main point to be noted at present is, that if the imagination can be excited to this its peculiar work, it matters comparatively little what it is excited by. If the smoke had not cleared partially away, the gla.s.s roof might have pleased me as well as an alp, until I had quite lost sight of it; and if, in a picture, the imagination can be once caught, and, without absolute affront from some glaring fallacy, set to work in its own field, the imperfection of the historical details themselves is, to the spectator's enjoyment, of small consequence.

Hence it is, that poets and men of strong feeling in general, are apt to be among the very worst judges of painting. The slightest hint is enough for them. Tell them that a white stroke means a ship, and a black stain, a thunderstorm, and they will be perfectly satisfied with both, and immediately proceed to remember all that they ever felt about ships and thunderstorms, attributing the whole current and fulness of their own feelings to the painter's work; while probably, if the picture be really good, and full of stern fact, the poet, or man of feeling, will find some of its fact _in his way_, out of the particular course of his own thoughts,--be offended at it, take to criticising and wondering at it, detect, at last, some imperfection in it,--such as must be inherent in all human work,--and so finally quarrel with, and reject the whole thing. Thus, Wordsworth writes many sonnets to Sir George Beaumont and Haydon, none to Sir Joshua or to Turner.

-- 10. Hence also the error into which many superficial artists fall, in speaking of "addressing the imagination" as the only end of art.

It is quite true that the imagination must be addressed; but it may be very sufficiently addressed by the stain left by an ink-bottle thrown at the wall. The thrower has little credit, though an imaginative observer may find, perhaps, more to amuse him in the erratic nigrescence than in many a labored picture. And thus, in a slovenly or ill-finished picture, it is no credit to the artist that he has "addressed the imagination;" nor is the success of such an appeal any criterion whatever of the merit of the work. The duty of an artist is not only to address and awaken, but to _guide_ the imagination; and there is no safe guidance but that of simple concurrence with fact. It is no matter that the picture takes the fancy of A. or B., that C. writes sonnets to it, and D. feels it to be divine. This is still the only question for the artist, or for us:--"Is it a fact? Are things really so? Is the picture an Alp among pictures, full, firm, eternal; or only a gla.s.s house, frail, hollow, contemptible, demolishable; calling, at all honest hands, for detection and demolition?"

-- 11. Hence it is also that so much grievous difficulty stands in the way of obtaining _real opinion_ about pictures at all. Tell any man, of the slightest imaginative power, that such and such a picture is good, and means this or that: tell him, for instance, that a Claude is good, and that it means trees, and gra.s.s, and water; and forthwith, whatever faith, virtue, humility, and imagination there are in the man, rise up to help Claude, and to declare that indeed it is all "excellent good, i'faith;" and whatever in the course of his life he has felt of pleasure in trees and gra.s.s, he will begin to reflect upon and enjoy anew, supposing all the while it is the picture he is enjoying. Hence, when once a painter's reputation is accredited, it must be a stubborn kind of person indeed whom he will not please, or seem to please; for all the vain and weak people pretend to be pleased with him, for their own credit's sake, and all the humble and imaginative people seriously and honestly fancy they _are_ pleased with him, deriving indeed, very certainly, delight from his work, but a delight which, if they were kept in the same temper, they would equally derive (and, indeed, constantly do derive) from the grossest daub that can be manufactured in imitation by the p.a.w.nbroker. Is, therefore, the p.a.w.nbroker's imitation as good as the original? Not so. There is the certain test of goodness and badness, which I am always striving to get people to use. As long as they are satisfied if they find their feelings pleasantly stirred and their fancy gaily occupied, so long there is for them no good, no bad. Anything may please, or anything displease, them; and their entire manner of thought and talking about art is mockery, and all their judgments are laborious injustices. But let them, in the teeth of their pleasure or displeasure, simply put the calm question,--Is it so? Is that the way a stone is shaped, the way a cloud is wreathed, the way a leaf is veined? and they are safe. They will do no more injustice to themselves nor to other men; they will learn to whose guidance they may trust their imagination, and from whom they must for ever withhold its reins.

-- 12. "Well, but why have you dragged in this poor spectator's imagination at all, if you have nothing more to say for it than this; if you are merely going to abuse it, and go back to your tiresome facts?"

Nay; I am not going to abuse it. On the contrary, I have to a.s.sert, in a temper profoundly venerant of it, that though we must not suppose everything is right when this is aroused, we may be sure that something is wrong when this is _not_ aroused. The something wrong may be in the spectator or in the picture; and if the picture be demonstrably in accordance with truth, the odds are, that it is in the spectator; but there is wrong somewhere; for the work of the picture is indeed eminently to get at this imaginative power in the beholder, and all its facts are of no use whatever if it does not.

No matter how much truth it tells if the hearer be asleep. Its first work is to wake him, then to teach him.

-- 13. Now, observe, while, as it penetrates into the nature of things, the imagination is preeminently a beholder of things _as_ they _are_, it is, in its creative function, an eminent beholder of things _when_ and _where_ they are NOT; a seer, that is, in the prophetic sense, calling "the things that are not as though they were," and for ever delighting to dwell on that which is not tangibly present. And its great function being the calling forth, or back, that which is not visible to bodily sense, it has of course been made to take delight in the fulfilment of its proper function, and preeminently to enjoy, and spend its energy, on things past and future, or out of sight, rather than things present, or in sight. So that if the imagination is to be called to take delight in any object, it will not be always well, if we can help it, to put the _real_ object there, before it. The imagination would on the whole rather have it _not_ there;--the reality and substance are rather in the imagination's way; it would think a good deal more of the thing if it could not see it. Hence, that strange and sometimes fatal charm, which there is in all things as long as we wait for them, and the moment we have lost them; but which fades while we possess them;--that sweet bloom of all that is far away, which perishes under our touch. Yet the feeling of this is not a weakness; it is one of the most glorious gifts of the human mind, making the whole infinite future, and imperishable past, a richer inheritance, if faithfully inherited, than the changeful, frail, fleeting present; it is also one of the many witnesses in us to the truth that these present and tangible things are not meant to satisfy us. The instinct becomes a weakness only when it is weakly indulged, and when the faculty which was intended by G.o.d to give back to us what we have lost, and gild for us what is to come, is so perverted as only to darken what we possess. But, perverted or pure, the instinct itself is everlasting, and the substantial presence even of the things which we love the best, will inevitably and for ever be found wanting in _one_ strange and tender charm, which belonged to the dreams of them.

-- 14. Another character of the imagination is equally constant, and, to our present inquiry, of yet greater importance. It is eminently a _weariable_ faculty, eminently delicate, and incapable of bearing fatigue; so that if we give it too many objects at a time to employ itself upon, or very grand ones for a long time together, it fails under the effort, becomes jaded, exactly as the limbs do by bodily fatigue, and incapable of answering any farther appeal till it has had rest. And this is the real nature of the weariness which is so often felt in travelling, from seeing too much. It is not that the monotony and number of the beautiful things seen have made them valueless, but that the imaginative power has been overtaxed; and, instead of letting it rest, the traveller, wondering to find himself dull, and incapable of admiration, seeks for something more admirable, excites, and torments, and drags the poor fainting imagination up by the shoulders: "Look at this, and look at that, and this more wonderful still!"--until the imaginative faculty faints utterly away, beyond all farther torment or pleasure, dead for many a day to come; and the despairing prodigal takes to horse-racing in the Campagna, good now for nothing else than that; whereas, if the imagination had only been laid down on the gra.s.s, among simple things, and left quiet for a little while, it would have come to itself gradually, recovered its strength and color, and soon been fit for work again. So that, whenever the imagination is tired, it is necessary to find for it something, not _more_ admirable but _less_ admirable; such as in that weak state it can deal with; then give it peace, and it will recover.

-- 15. I well recollect the walk on which I first found out this; it was on the winding road from Sallenche, sloping up the hills towards St. Gervais, one cloudless Sunday afternoon. The road circles softly between bits of rocky bank and mounded pasture; little cottages and chapels gleaming out from among the trees at every turn. Behind me, some leagues in length, rose the jagged range of the mountains of the Reposoir; on the other side of the valley, the ma.s.s of the Aiguille de Varens, heaving its seven thousand feet of cliff into the air at a single effort, its gentle gift of waterfall, the Nant d'Arpenaz, like a pillar of cloud at its feet; Mont Blanc and all its aiguilles, one silver flame, in front of me; marvellous blocks of mossy granite and dark glades of pine around me; but I could enjoy nothing, and could not for a long while make out what was the matter with me, until at last I discovered that if I confined myself to one thing,--and that a little thing,--a tuft of moss, or a single crag at the top of the Varens, or a wreath or two of foam at the bottom of the Nant d'Arpenaz, I began to enjoy it directly, because then I had mind enough to put into the thing, and the enjoyment arose from the quant.i.ty of the imaginative energy I could bring to bear upon it; but when I looked at or thought of all together, moss, stones, Varens, Nant d'Arpenaz, and Mont Blanc, I had not mind enough to give to all, and none were of any value. The conclusion which would have been formed, upon this, by a German philosopher, would have been that the Mont Blanc _was_ of no value; that he and his imagination only were of value; that the Mont Blanc, in fact, except so far as he was able to look at it, could not be considered as having any existence. But the only conclusion which occurred to me as reasonable under the circ.u.mstances (I have seen no ground for altering it since) was, that I was an exceedingly small creature, much tired, and, at the moment, not a little stupid, for whom a blade of gra.s.s, or a wreath of foam, was quite food enough and to spare, and that if I tried to take any more, I should make myself ill. Whereupon, a.s.sociating myself fraternally with some ants, who were deeply interested in the conveyance of some small sticks over the road, and rather, as I think they generally are, in too great a hurry about it, I returned home in a little while with great contentment, thinking how well it was ordered that, as Mont Blanc and his pine forests could not be everywhere, nor all the world come to see them, the human mind, on the whole, should enjoy itself most surely in an ant-like manner, and be happy and busy with the bits of stick and grains of crystal that fall in its way to be handled, in daily duty.

-- 16. It follows evidently from the first of these characters of the imagination, its dislike of substance and presence, that a picture has in some measure even an advantage with us in not being real. The imagination rejoices in having something to do, springs up with all its willing power, flattered and happy; and ready with its fairest colors and most tender pencilling, to prove itself worthy of the trust, and exalt into sweet supremacy the shadow that has been confided to its fondness. And thus, so far from its being at all an object to the painter to make his work look real, he ought to dread such a consummation as the loss of one of its most precious claims upon the heart. So far from striving to convince the beholder that what he sees is substance, his mind should be to what he paints as the fire to the body on the pile, burning away the ashes, leaving the unconquerable shade--an immortal dream. So certain is this, that the slightest local success in giving the deceptive appearance of reality--the imitation, for instance, of the texture of a bit of wood, with its grain in relief--will instantly destroy the charm of a whole picture; the imagination feels itself insulted and injured, and pa.s.ses by with cold contempt; nay, however beautiful the whole scene may be, as of late in much of our highly wrought painting for the stage, the mere fact of its being deceptively real is enough to make us tire of it; we may be surprised and pleased for a moment, but the imagination will not on those terms be persuaded to give any of its help, and, in a quarter of an hour, we wish the scene would change.

-- 17. "Well, but then, what becomes of all these long dogmatic chapters of yours about giving nothing but the truth, and as much truth as possible?"

The chapters are all quite right. "Nothing but the Truth," I say still. "As much Truth as possible," I say still. But truth so presented, that it will need the help of the imagination to make it real. Between the painter and the beholder, each doing his proper part, the reality should be sustained; and after the beholding imagination has come forward and done its best, then, with its help, and in the full action of it, the beholder should be able to say, I feel as if I were at the real place, or seeing the real incident.

But not without that help.

-- 18. Farther, in consequence of that other character of the imagination, fatiguableness, it is a great advantage to the picture that it need not present too much at once, and that what it does present may be so chosen and ordered as not only to be more easily seized, but to give the imagination rest, and, as it were, places to lie down and stretch its limbs in; kindly vacancies, beguiling it back into action, with pleasant and cautious sequence of incident; all jarring thoughts being excluded, all vain redundance denied, and all just and sweet transition permitted.

And thus it is that, for the most part, imperfect sketches, engravings, outlines, rude sculptures, and other forms of abstraction, possess a charm which the most finished picture frequently wants. For not only does the finished picture excite the imagination less, but, like nature itself, it _taxes_ it more. None of it can be enjoyed till the imagination is brought to bear upon it; and the details of the completed picture are so numerous, that it needs greater strength and willingness in the beholder to follow them all out; the redundance, perhaps, being not too great for the mind of a careful observer, but too great for a casual or careless observer. So that although the perfection of art will always consist in the utmost _acceptable_ completion, yet, as every added idea will increase the difficulty of apprehension, and every added touch advance the dangerous realism which makes the imagination languid, the difference between a n.o.ble and ign.o.ble painter is in nothing more sharply defined than in this,--that the first wishes to put into his work as much truth as possible, and yet to keep it looking _un_-real; the second wishes to get through his work lazily, with as little truth as possible, and yet to make it look real; and, so far as they add color to their abstract sketch, the first realizes for the sake of the color, and the second colors for the sake of the realization.[50]

-- 19. And then, lastly, it is another infinite advantage possessed by the picture, that in these various differences from reality it becomes the expression of the power and intelligence of a companionable human soul. In all this choice, arrangement, penetrative sight, and kindly guidance, we recognize a supernatural operation, and perceive, not merely the landscape or incident as in a mirror, but, besides, the presence of what, after all, may perhaps be the most wonderful piece of divine work in the whole matter--the great human spirit through which it is manifested to us. So that, although with respect to many important scenes, it might, as we saw above, be one of the most precious gifts that could be given us to see them with _our own eyes_, yet also in many things it is more desirable to be permitted to see them with the eyes of others; and although, to the small, conceited, and affected painter displaying his narrow knowledge and tiny dexterities, our only word may be, "Stand aside from between that nature and me," yet to the great imaginative painter--greater a million times in every faculty of soul than we--our word may wisely be, "Come between this nature and me--this nature which is too great and too wonderful for me; temper it for me, interpret it to me; let me see with your eyes, and hear with your ears, and have help and strength from your great spirit."

All the n.o.blest pictures have this character. They are true or inspired ideals, seen in a moment to _be_ ideal; that is to say, the result of all the highest powers of the imagination, engaged in the discovery and apprehension of the purest truths, and having so arranged them as best to show their preciousness and exalt their clearness. They are always orderly, always one, ruled by one great purpose throughout, in the fulfilment of which every atom of the detail is called to help, and would be missed if removed; this peculiar oneness being the result, not of obedience to any teachable law, but of the magnificence of tone in the perfect mind, which accepts only what is good for its great purposes, rejects whatever is foreign or redundant, and instinctively and instantaneously ranges whatever it accepts, in sublime subordination and helpful brotherhood.

-- 20. Then, this being the greatest art, the lowest art is the mimicry of it,--the subordination of nothing to nothing; the elaborate arrangement of sightlessness and emptiness; the order which has no object; the unity which has no life, and the law which has no love; the light which has nothing to illumine, and shadow which has nothing to relieve.[51]

-- 21. And then, between these two, comes the wholesome, happy, and n.o.ble--though not n.o.blest--art of simple transcript from nature; into which, so far as our modern Pre-Raphaelitism falls, it will indeed do sacred service in ridding us of the old fallacies and componencies, but cannot itself rise above the level of simple and happy usefulness. So far as it is to be great, it must add,--and so far as it _is_ great, has already added,--the great imaginative element to all its faithfulness in transcript. And for this reason, I said in the close of my Edinburgh Lectures, that Pre-Raphaelitism, as long as it confined itself to the simple copying of nature, could not take the character of the highest cla.s.s of art. But it has already, almost unconsciously, supplied the defect, and taken that character, in all its best results; and, so far as it ought, hereafter, it will a.s.suredly do so, as soon as it is permitted to maintain itself in any other position than that of stern antagonism to the composition teachers around it. I say "so far as it ought,"

because, as already noticed in that same place, we have enough, and to spare, of n.o.ble _inventful_ pictures; so many have we, that we let them moulder away on the walls and roofs of Italy without one regretful thought about them. But of simple transcripts from nature, till now we have had none; even Van Eyck and Albert Durer having been strongly filled with the spirit of grotesque idealism; so that the Pre-Raphaelites have, to the letter, fulfilled Steele's description of the author, who "determined to write in an entirely new manner, and describe things exactly as they took place."

-- 22. We have now, I believe, in some sort answered most of the questions which were suggested to us during our statement of the nature of great art. I could recapitulate the answers; but perhaps the reader is already sufficiently wearied of the recurrence of the terms "Ideal," "Nature," "Imagination," "Invention," and will hardly care to see them again interchanged among each other, in the formalities of a summary. What difficulties may yet occur to him will, I think, disappear as he either re-reads the pa.s.sages which suggested them, or follows out the consideration of the subject for himself:--this very simple, but very precious, conclusion being continually remembered by him as the sum of all; that greatness in art (as a.s.suredly in all other things, but more distinctly in this than in most of them,) is not a teachable nor gainable thing, but _the expression of the mind of a G.o.d-made great man_; that teach, or preach, or labor as you will, everlasting difference is set between one man's capacity and another's; and that this G.o.d-given supremacy is the priceless thing, always just as rare in the world at one time as another. What you can manufacture, or communicate, you can lower the price of, but this mental supremacy is incommunicable; you will never multiply its quant.i.ty, nor lower its price; and nearly the best thing that men can generally do is to set themselves, not to the attainment, but the discovery of this; learning to know gold, when we see it, from iron-glance, and diamonds from flint-sand, being for most of us a more profitable employment than trying to make diamonds out of our own charcoal. And for this G.o.d-made supremacy, I generally have used, and shall continue to use, the word Inspiration, not carelessly nor lightly, but in all logical calmness and perfect reverence. We English have many false ideas about reverence: we should be shocked, for instance, to see a market-woman come into church with a basket of eggs on her arm: we think it more reverent to lock her out till Sunday; and to surround the church with respectability of iron railings, and defend it with pacing inhabitation of beadles. I believe this to be _ir_reverence; and that it is more truly reverent, when the market-woman, hot and hurried, at six in the morning, her head much confused with calculations of the probable price of eggs, can nevertheless get within church porch, and church aisle, and church chancel, lay the basket down on the very steps of the altar, and receive thereat so much of help and hope as may serve her for the day's work. In like manner we are solemnly, but I think not wisely, shocked at any one who comes hurriedly into church, in any figurative way, with his basket on his arm; and perhaps, so long as we feel it so, it is better to keep the basket out. But, as for this one commodity of high mental supremacy, it cannot be kept out, for the very fountain of it is in the church wall, and there is no other right word for it but this of Inspiration; a word, indeed, often ridiculously perverted, and irreverently used of fledgling poets and pompous orators--no one being offended then, and yet cavilled at when quietly used of the spirit that it is in a truly great man; cavilled at, chiefly, it seems to me, because we expect to know inspiration by the look of it. Let a man have s.h.a.ggy hair, dark eyes, a rolling voice, plenty of animal energy, and a facility of rhyming or sentencing, and--improvisatore or sentimentalist--we call him "inspired" willingly enough; but let him be a rough, quiet worker, not proclaiming himself melodiously in any wise, but familiar with us, unpretending, and letting all his littlenesses and feeblenesses be seen, unhindered,--wearing an ill-cut coat withal, and, though he be such a man as is only sent upon the earth once in five hundred years, for some special human teaching, it is irreverent to call him "inspired." But, be it irreverent or not, this word I must always use; and the rest of what work I have here before me, is simply to prove the truth of it, with respect to the one among these mighty spirits whom we have just lost; who divided his hearers, as many an inspired speaker has done before now, into two great sects--a large and a narrow; these searching the Nature-scripture calmly, "whether those things were so," and those standing haughtily on their Mars hill, asking, "what will this babbler say?"

[46] People of any sense, however, confined themselves to wonder.

I think it was only in the Art Journal of September 1st, 1854, that any writer had the meanness to charge me with insincerity. "The pictures of Turner and the works of the Pre-Raphaelites are the very antipodes of each other; it is, therefore, impossible that one and the same individual can with any _show of sincerity_ [Note, by the way, the Art-Union has no idea that _real_ sincerity is a thing existent or possible at all. All that it expects or hopes of human nature is, that it should have _show_ of sincerity,] stand forth as the thick and thin [I perceive the writer intends to teach me English, as well as honesty,] eulogist of both. With a certain knowledge of art, such as may be possessed by the author of English Painters, [Note, farther, that the eminent critic does not so much as know the t.i.tle of the book he is criticising,] it is not difficult to praise any bad or mediocre picture that may be qualified with extravagance or mysticism. This author owes the public a heavy debt of explanation, which a lifetime spent in ingenious reconciliations would not suffice to discharge. A fervent admiration of certain pictures by Turner, and, at the same time, of some of the severest productions of the Pre-Raphaelites, presents an insuperable problem to persons whose taste in art is regulated by definite principles."

[47] Part II. Sec. I. Chap. VII. -- 46.

[48] Part II. Sec. IV. Chap. IV. -- 23., and Part II. Sec. I. Chap.

VII. -- 9. The whole of the Preface to the Second Edition is written to maintain this one point of specific detail against the advocates of generalization.

[49] Vol. II. Chapter on Penetrative Imagination.

[50] Several other points connected with this subject have already been noticed in the last chapter of the Stones of Venice, -- 21. &c.