67. The nature of picturesque composition is depth, or to come forward and recede.

_Coroll._--Pausias, in painting a sacrifice, foreshortened the victim, and threw its shade on part of the surrounding crowd, to show its height and length.[8]

68. Sculpture composes in single groups or separate figures, but apposition is the element of ba.s.so-relievo.

_Coroll._--Poussin painted ba.s.so-relievo, Algardi chiselled pictures.

69. He who treats you with all the figures of a subject save the princ.i.p.al, is as civil or important as he who invites you to dine with all a n.o.bleman's family, the master only excepted: this sometimes may be no loss, but surely you cannot be said to have dined with the chief of the family.

70. Examine whether an artist treats you with a subject, or only with some of its limbs: many see only the lines, some the ma.s.ses, others the colours, and not a few the mere back-ground of their subject.

71. Second thoughts are admissible in painting and poetry only as dressers of the first conception; no great idea was ever formed in fragments.

72. He alone can conceive and compose, who sees the whole at once before him.

73. He who conceives the given point of a subject in many different ways, conceives it not at all. Appeal to the artist's own feelings; you will ever find him most reluctant to give up that part of it which he conceived intuitively, and readier to dismiss that which hara.s.sed him by alteration.

74. Metaphysical composition, if it be numerous, will be oftener mistaken for dilapidation of fragments than regular distribution of materials.

_Coroll._--The School of Athens as it is called, by Raffaelle, communicates to few more than an arbitrary a.s.semblage of speculative groups: yet if the subject be the dramatic representation of philosophy, as it prepares for active life, the parts of the building are not connected with more regular gradation than those groups: fitted by physical and intellectual harmony, man ascends from himself to society, from society to G.o.d.

75. No excellence of execution can atone for meanness of conception.

76. Grandeur of conception will predominate over the most vulgar materials--if in the subjects of Jesus before Pilate, by Rembrandt, and the Resuscitation of Lazarus by Lievens,[9] the materials had all been equal to the conception, they would have been works of superhuman powers.

77. Repet.i.tion of att.i.tude and gesture invigorates the expression of the grand: as a torrent gives its own direction to every object it sweeps along, so the impression of a sublime or pathetic moment absorbs the contrasts of inferior agents.

78. Tameness lies on this side of expression, grimace overleaps it; insipidity is the relative of folly, eccentricity of madness.

79. The fear of not being understood, or felt, makes some invigorate expression to grimace.

80. The temple of expression, like that of religion, has a portico and a sanctuary; that is trod by all, this only admits her votaries.

81. Propriety, modesty and delicacy, guard expression from the half-conceits of the weak, the intemperance of the extravagant, and the brutality of the vulgar.

82. Sensibility is the mother of sympathy. How can he paint Beauty who has not throbbed at her charms? How shall he fill the eye with the dew of humanity whose own never shed a tear for others? How can he form a mouth to threaten or command, who licks the hereditary spittle of princes?

83. He fails with greater dignity, who expresses the princ.i.p.al feature of his subject and misses or neglects all the secondary, than he who consumes his powers on what is subordinate and comes exhausted to the chief.

_Coroll._--Those who have a.s.serted that Lionardo, in finishing the Last Supper, was so exhausted by his exertions to trace the characters and emotions of the disciples, that, unable to fix the physiognomy of Christ, he found himself reduced to the necessity of leaving that head unfinished,--either never saw it, or if they did, were too low to reach the height, and too shallow to fathom the depth of the conception.

84. The coward, driven to despair, leaps back into the face of danger; and the tame, stimulated to exertions and aiming at expression, puffs spirit into flutter; or tears the garb of pa.s.sion and flourishes the rags.

85. Affectation cannot excite sympathy. How can you feel for him who cannot feel for himself? How can he feel for himself, who exhibits the artificial graces of studied att.i.tude?

86. The loathsome is abominable, and no engine of expression.

_Coroll._ When Spenser dragged into light the entrails of the serpent, slain by the Red-cross Knight, he dreamt a butcher's dream and not a poet's: and Fletcher,[10] or his partner, when rummaging the surgeon's box of cataplasms and trusses to a.s.suage hunger, solicited the grunt of an applauding sty.

87. Sympathy and disgust are the lines that separate terror from horror: though we shudder at, we scarcely pity what we abominate.

_Coroll._--Rowe, when he congratulates the ghost on bidding Hamlet spare his mother, accuses _her_ of a crime with which the poet never charged her: that Shakspeare might be hurried on to horror let the "vile jelly"

witness, which Cornwall treads from Gloster's bleeding sockets.

88. Expression animates, convulses, or absorbs form. The Apollo is animated; the warrior of Agasias is agitated; the Laoc.o.o.n is convulsed; the Niobe is absorbed.

89. The being seized by an enormous pa.s.sion, be it joy or grief, hope or despair, loses the character of its own individual expression, and is absorbed by the power of the feature that attracts it: Niobe and her family are a.s.similated by extreme anguish; Ugolino is petrified by the fate that sweeps his sons; and every metamorphosis from that of Clytie to the transfusion of Gianni Fucci[11] tells a new allegory of sympathetic power.

90. Reject with indignant incredulity all self-congratulations of conscious villainy, though they be uttered by Richard or by Iago.

91. The axe, the wheel, saw-dust, and the blood-stained sheet are not legitimate subst.i.tutes of terror.

92. All division diminishes, all mixtures impair the simplicity and clearness of expression.

93. The epoch which discovered expression, or what the Greeks called "manners,"[12] is marked by Pliny as that which gave importance and effect to art.

_Coroll._--Homer invested his heroes with ideal powers, but copied nature in delineating their moral character. Achilles, the irresistible in arms, clad in celestial armour, is a splendid being, created by himself; Achilles the fool of pa.s.sions, is the real man delivered to him by tradition.

That the plastic artist should have had an aim beyond the poet is improbable, because the poet, in general, furnished him with materials; he composed his man of beauty and ideal limbs, not to obscure, but to invigorate his character and our attention.

The limbs, the form of Ajax hurling defiance from the sea-swept rock unto the murky sky, were, no doubt, exquisite; but if the artist mitigated his expression, the indignation due to blasphemy from the spectator gave way to sterner indignation at the injustice of his G.o.ds.

The expression of the ancients, from the heights and depths of the sublime, descended and emerged to search every nook of the human breast; from the ambrosial locks of Zeus, and the maternal phantom fluttering round Ulysses,[13] to the half-slain mother, shuddering lest the infant should suck the blood from her palsied nipple, and the fond attention of Penelope dwelling on the relation of her returned son.[14]

The expression of the ancients explored nature even in the mute recesses, in the sullen organs of the brute; from the Argus of Ulysses, to the lamb, the symbol of expiatory resignation, on an altar, and to the untameable feature of the toad.

The expression of the ancients roamed all the fields of licit and illicit pleasure; from the petulance with which Ctesilochus exhibited the pangs of a Jupiter delivered by celestial midwives, to the libidinous sports of Parrhasius, and from these to the indecent caricature[15] which furnished Cra.s.sus with a repartee.

The ancients extended expression even to the colour of their materials in sculpture: to express the remorse of Athamas, Aristonidas the Theban mixed metals; and Alcon formed a Hercules of iron, to express the perseverance of the G.o.d.[16]

94. Invention, before it attends to composition, group, or contrast, cla.s.ses its subject and ascertains what kind of impression it is to make on the whole.

95. Invention never suffers the action to expire, nor the spectator's fancy to consume itself in preparation, or stagnate into repose: it neither begins from the egg, nor coldly gathers the remains; for action and interest terminate together.

96. The middle moment, the moment of suspense, the crisis, is the moment of importance, big with the past and pregnant with the future: we rush from the flames with the Warrior of Agasias, and look forward to his enemy; or we hang in suspense over the wound of the Expiring Soldier,[17] and poise with every drop which yet remains of life.

97. Distinguish between the hero and the actor; between exertions of study and effects of impulse.

98. Know that expression has its cla.s.ses. The frown of the Hercynian phantom may repress the ardour, but cannot subdue the dignity of Drusus;[18] the terror of the Centurion at the Resurrection[19] is not the panic of his soldiers; the palpitation of Hamlet cannot degenerate into vulgar fright.

_Coroll._--Of all the eclectics, Domenichino alone composed for expression; but his expression compared with Raffaello's is the expression of Theocritus compared with that of Homer. A detail of pretty images is rather calculated to diminish than to enforce energy with the whole: a lovely child taking refuge in the bosom of a lovely mother is an idea of nature, and pleasing in a lowly or domestic subject; but amidst the terrors of martyrdom, it is a shred tacked to a purple robe.

In touching the circle that surrounds the Ananias of Raffaelle, you touch the electric chain; an irresistible spark darts from the last as from the first, and penetrates and subdues. At the Martyrdom of St.

Agnes,[20] you saunter amidst the mob of a lane, where the silly chat of neighbouring gossips announces a topic as silly, till you find, with indignation, that instead of a broken pot, or a petty theft, you are to witness a scene for which Heaven opens, the angels descend, and Jesus rises from his throne.

99. Expression alone can invest beauty with supreme and lasting command over the eye.

_Coroll._--On beauty, unsupported by vigour and expression, Homer dwells less than on active deformity; he tells us, in three lines, that Nireus led three ships, his parentage, his form, his effeminacy; but opens in Thersites a source of comedy and entertainment.

Raffaelle not only subjected beauty to expression, but, at the command of invention, degraded it into a handmaid of deformity: thus the flowers of infancy and youth, virility and age, are scattered round the temple-gate, to impress us more by comparison with the distorted beings that crawl before and defy the powers of every other hand but the one delegated by Omnipotence.[21]