LITMIR.BIZ

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lay a long time cold upon my face.

      Earth had one quarter turned before

      My miserable fate

      Pressed on with its whole weight.

      My sense came back; and, shivering o'er,

      I felt a pain to bear

      The sun's keen cruel glare;

      It seemed not warm as heretofore.

      Oh, never more its rays

      Will satisfy my gaze.

      No more; no more; oh, never any more.

      The Love of Beauty

      John Boccaccio, love's own squire, deep sworn

      In service to all beauty, joy, and rest,—

      When first the love-earned royal Mary press'd,

      To her smooth cheek, his pale brows, passion-worn,—

      'Tis said, he, by her grace nigh frenzied, torn

      By longings unattainable, address'd

      To his chief friend most strange misgivings, lest

      Some madness in his brain had thence been born.

      The artist-mind alone can feel his meaning:—

      Such as have watched the battle-rank'd array

      Of sunset, or the face of girlhood seen in

      Line-blending twilight, with sick hope. Oh! they

      May feed desire on some fond bosom leaning:

      But where shall such their thirst of Nature stay?

      The Subject in Art

(No. 1.)

      If Painting and Sculpture delight us like other works of ingenuity, merely from the difficulties they surmount; like an ‘egg in a bottle,’ a tree made out of stone, or a face made of pigment; and the pleasure we receive, is our wonder at the achievement; then, to such as so believe, this treatise is not written. But if, as the writer conceives, works of Fine Art delight us by the interest the objects they depict excite in the beholder, just as those objects in nature would excite his interest; if by any association of ideas in the one case, by the same in the other, without reference to the representations being other than the objects they represent:—then, to such as so believe, the following upon ‘SUBJECT’ is addressed. Whilst, at the same time, it is not disallowed that a subsequent pleasure may and does result, upon reflecting that the objects contemplated were the work of human ingenuity.

      Now the subject to be treated, is the ‘subject’ of Painter and Sculptor; what ought to be the nature of that ‘subject,’ how far that subject may be drawn from past or present time with advantage, how far the subject may tend to confer upon its embodiment the title, ‘High Art,’ how far the subject may tend to confer upon its embodiment the title ‘Low Art;’ what is ‘High Art,’ what is ‘Low Art’?

      To begin then (at the end) with ‘High Art.’ However we may differ as to facts, the principle will be readily granted, that ‘High Art,’ i. e. Art, par excellence, Art, in its most exalted character, addresses pre-eminently the highest attributes of man, viz.: his mental and his moral faculties.

      ‘Low Art,’ or Art in its less exalted character, is that which addresses the less exalted attributes of man, viz.: his mere sensory faculties, without affecting the mind or heart, excepting through the volitional agency of the observer.

      These definitions are too general and simple to be disputed; but before we endeavour to define more particularly, let us analyze the subject, and see what it will yield.

      All the works which remain to us of the Ancients, and this appears somewhat remarkable, are, with the exception of those by incompetent artists, universally admitted to be ‘High Art.’ Now do we afford them this high title, because all remnants of the antique world, by tempting a comparison between what was, and is, will set the mental faculties at work, and thus address the highest attributes of man? Or, as this is owing to the agency of the observer, and not to the subject represented, are we to seek for the cause in the subjects themselves!

      Let us examine the subjects. They are mostly in sculpture; but this cannot be the cause, unless all modern sculpture be considered ‘High Art.’ This is leaving out of the question in both ages, all works badly executed, and obviously incorrect, of which there are numerous examples both ancient and modern.

      The subjects we find in sculpture are, in “the round,” mostly men or women in thoughtful or impassioned action: sometimes they are indeed acting physically; but then, as in the Jason adjusting his Sandal, acting by mechanical impulse, and thinking or looking in another direction. In relievo we have an historical combat, such as that between the Centaurs and Lapithæ; sometimes a group in conversation, sometimes a recitation of verses to the Lyre; a dance, or religious procession.

      As to the first class in “the round,” as they seem to appeal to the intellectual, and often to the moral faculties, they are naturally, and according to the broad definition, works of ‘High Art.’ Of the relievo, the historical combat appeals to the passions; and, being historical, probably to the intellect. The like may be said of the conversational groups, and lyrical recitation which follow. The dance appeals to the passions and the intellect; since the intellect recognises therein an order and design, her own planning; while the solemn, modest demeanour in the religious procession speaks to the heart and the mind. The same remarks will apply to the few ancient paintings we possess, always excluding such merely decorative works as are not fine art at all.

      Thus it appears that all these works of the ancients might rationally have been denominated works of ‘High Art;’ and here we remark the difference between the hypothetical or rational, and the historical account of facts; for though here is reason enough why ancient art might have been denominated ‘High Art,’ that it was so denominated on this account, is a position not capable of proof: whereas, in all probability, the true account of the matter runs thus—The works of antiquity awe us by their time-hallowed presence; the mind is sent into a serious contemplation of things; and, the subject itself in nowise contravening, we attribute all this potent effect to the agency of the subject before us, and ‘High Art,’ it becomes then and for ever, with all such as “follow its cut.” But then as this was so named, not from the abstract cause, but from a result and effect; when a new work is produced in a similar spirit, but clothed in a dissimilar matter, and the critics have to settle to what class of art it belongs,—then is the new work dragged up to fight with the old one, like the poor beggar Irus in front of Ulysses; then are they turned over and applied, each to each, like the two triangles in Euclid; and then, if they square, fit and tally in every quarter—with the nude to the draped in the one, as the nude to the draped in the other—with the standing to the sitting in the one, as the standing to the sitting in the other—with the fat to the lean in the one, as the fat to the lean in the other—with the young to the old in the one, as the young to the old in the other—with head to body, as head to body; and nose to knee, as nose to knee, &c. &c., (and the critics have done a great deal)—then is the work oracularly pronounced one of ‘High Art;’ and the obsequious artist is pleased to consider it is.

      But if, per contra, as in the former case, the works are not to be literally reconciled, though wrought in the self-same spirit; then this unfortunate creature of genius is degraded into a lower rank of art; and the artist, if he have faith in the learned, despairs; or, if he have none, he swears. But listen, an artist speaks: “If I have genius to produce a work in the true spirit of high art, and yet am so ignorant of its principles, that I scarce know whereon the success of the work depends, and scarcely whether I have succeeded or no; with this ignorance and this power, what needs your knowledge or your reasoning, seeing that nature is all-sufficient, and produces a painter as she produces a plant?” To the artist (the last of his race), who spoke thus, it is answered, that science is not meant for him, if he like it not, seeing he can do without it, and seeing, moreover, that with it alone he can never do. Science here does not make; it unmakes, wonderingly to find the making of what God has

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