Modern Painters Volume II Part 1

Modern Painters.

Volume II.

by John Ruskin.

PART III.

OF IDEAS OF BEAUTY.

SECTION I.

OF THE THEORETIC FACULTY.

CHAPTER I.

OF THE RANK AND RELATIONS OF THE THEORETIC FACULTY.

-- 1. With what care the subject is to be approached.

Although the hasty execution and controversial tone of the former portions of this essay have been subjects of frequent regret to the writer, yet the one was in some measure excusable in a work referred to a temporary end, and the other unavoidable, in one directed against particular opinions. Nor are either of any necessary detriment to its availableness as a foundation for more careful and extended survey, in so far as its province was confined to the a.s.sertion of obvious and visible facts, the verification of which could in no degree be dependent either on the care with which they might be cla.s.sed, or the temper in which they were regarded. Not so with respect to the investigation now before us, which, being not of things outward, and sensibly demonstrable, but of the value and meaning of mental impressions, must be entered upon with a modesty and cautiousness proportioned to the difficulty of determining the likeness, or community of such impressions, as they are received by different men, and with seriousness proportioned to the importance of rightly regarding those faculties over which we have moral power, and therefore in relation to which we a.s.suredly incur a moral responsibility. There is not the thing left to the choice of man to do or not to do, but there is some sort of degree of duty involved in his determination; and by how much the more, therefore, our subject becomes embarra.s.sed by the cross influences of variously admitted pa.s.sion, administered discipline, or encouraged affection, upon the minds of men, by so much the more it becomes matter of weight and import to observe by what laws we should be guided, and of what responsibilities regardful, in all that we admit, administer, or encourage.

-- 2. And of what importance considered.

Nor indeed have I ever, even in the preceding sections, spoken with levity, though sometimes perhaps with rashness. I have never treated the subject as other than demanding heedful and serious examination, and taking high place among those which justify as they reward our utmost ardor and earnestness of pursuit. That it justifies them must be my present task to prove; that it demands them has never been doubted. Art, properly so called, is no recreation; it cannot be learned at spare moments, nor pursued when we have nothing better to do. It is no handiwork for drawing-room tables; no relief of the ennui of boudoirs; it must be understood and undertaken seriously or not at all. To advance it men's lives must be given, and to receive it their hearts. "Le peintre Rubens s'amuse a etre amba.s.sadeur," said one with whom, but for his own words, we might have thought that effort had been absorbed in power, and the labor of his art in its felicity.--"E faticoso lo studio della pittura, et sempre si fa il mare maggiore," said he, who of all men was least likely to have left us discouraging report of anything that majesty of intellect could grasp, or continuity of labor overcome.[1] But that this labor, the necessity of which in all ages has been most frankly admitted by the greatest men, is justifiable in a moral point of view, that it is not the pouring out of men's lives upon the ground, that it has functions of usefulness addressed to the weightiest of human interests, and that the objects of it have calls upon us which it is inconsistent alike with our human dignity and our heavenward duty to disobey--has never been boldly a.s.serted nor fairly admitted; least of all is it likely to be so in these days of dispatch and display, where vanity, on the one side, supplies the place of that love of art which is the only effective patronage, and on the other, of the incorruptible and earnest pride which no applause, no reprobation, can blind to its shortcomings nor beguile of its hope.

And yet it is in the expectation of obtaining at least a partial acknowledgment of this, as a truth influential both of aim and conduct, that I enter upon the second division of my subject. The time I have already devoted to the task I should have considered altogether inordinate, and that which I fear may be yet required for its completion would have been cause to me of utter discouragement, but that the object I propose to myself is of no partial nor accidental importance. It is not now to distinguish between disputed degrees of ability in individuals, or agreeableness in canvases, it is not now to expose the ignorance or defend the principles of party or person. It is to summon the moral energies of the nation to a forgotten duty, to display the use, force, and function of a great body of neglected sympathies and desires, and to elevate to its healthy and beneficial operation that art which, being altogether addressed to them, rises or falls with their variableness of vigor,--now leading them with Tyrtaean fire, now singing them to sleep with baby murmurings.

-- 3. The doubtful force of the term "utility."

Only as I fear that with many of us the recommendation of our own favorite pursuits is rooted more in conceit of ourselves, than affection towards others, so that sometimes in our very pointing of the way, we had rather that the intricacy of it should be admired than unfolded, whence a natural distrust of such recommendation may well have place in the minds of those who have not yet perceived any value in the thing praised, and because also, men in the present century understand the word Useful in a strange way, or at least (for the word has been often so accepted from the beginning of time) since in these days, they act its more limited meaning farther out, and give to it more practical weight and authority, it will be well in the outset that I define exactly what kind of utility I mean to attribute to art, and especially to that branch of it which is concerned with those impressions of external beauty whose nature it is our present object to discover.

-- 4. Its proper sense.

That is to everything created, pre-eminently useful, which enables it rightly and fully to perform the functions appointed to it by its Creator. Therefore, that we may determine what is chiefly useful to man, it is necessary first to determine the use of man himself.

Man's use and function (and let him who will not grant me this follow me no farther, for this I purpose always to a.s.sume) is to be the witness of the glory of G.o.d, and to advance that glory by his reasonable obedience and resultant happiness.

Whatever enables us to fulfil this function, is in the pure and first sense of the word useful to us. Pre-eminently therefore whatever sets the glory of G.o.d more brightly before us. But things that only help us to exist, are in a secondary and mean sense, useful, or rather, if they be looked for alone, they are useless and worse, for it would be better that we should not exist, than that we should guiltily disappoint the purposes of existence.

-- 5. How falsely applied in these times.

And yet people speak in this working age, when they speak from their hearts, as if houses, and lands, and food, and raiment were alone useful, and as if sight, thought, and admiration,[2] were all profitless, so that men insolently call themselves Utilitarians, who would turn, if they had their way, themselves and their race into vegetables; men who think, as far as such can be said to think, that the meat is more than the life, and the raiment than the body, who look to the earth as a stable, and to its fruit as fodder; vinedressers and husbandmen, who love the corn they grind, and the grapes they crush, better than the gardens of the angels upon the slopes of Eden; hewers of wood and drawers of water, who think that the wood they hew and the water they draw, are better than the pine-forests that cover the mountains like the shadow of G.o.d, and than the great rivers that move like his eternity. And so comes upon us that woe of the preacher, that though G.o.d "hath made everything beautiful in his time, also he hath set the world in their heart, so that no man can find out the work that G.o.d maketh from the beginning to the end."

-- 6. The evil consequences of such interpretation. How connected with national power.

This Nebuchadnezzar curse, that sends us to gra.s.s like oxen, seems to follow but too closely on the excess or continuance of national power and peace. In the perplexities of nations, in their struggles for existence, in their infancy, their impotence, or even their disorganization, they have higher hopes and n.o.bler pa.s.sions. Out of the suffering comes the serious mind; out of the salvation, the grateful heart; out of the endurance, the fort.i.tude; out of the deliverance, the faith; but now when they have learned to live under providence of laws, and with decency and justice of regard for each other; and when they have done away with violent and external sources of suffering, worse evils seem arising out of their rest, evils that vex less and mortify more, that suck the blood though they do not shed it, and ossify the heart though they do not torture it. And deep though the causes of thankfulness must be to every people at peace with others and at unity in itself, there are causes of fear also, a fear greater than of sword and sedition; that dependence on G.o.d may be forgotten because the bread is given and the water is sure, that grat.i.tude to him may cease because his constancy of protection has taken the semblance of a natural law, that heavenly hope may grow faint amidst the full fruition of the world, that selfishness may take place of undemanded devotion, compa.s.sion be lost in vain-glory, and love in dissimulation,[3] that enervation may succeed to strength, apathy to patience, and the noise of jesting words and foulness of dark thoughts, to the earnest purity of the girded loins and the burning lamp. About the river of human life there is a wintry wind, though a heavenly sunshine; the iris colors its agitation, the frost fixes upon its repose. Let us beware that our rest become not the rest of stones, which so long as they are torrent-tossed, and thunder-stricken, maintain their majesty, but when the stream is silent, and the storm pa.s.sed, suffer the gra.s.s to cover them and the lichen to feed on them, and are ploughed down into dust.

-- 7. How to be averted.

And though I believe that we have salt enough of ardent and holy mind amongst us to keep us in some measure from this moral decay, yet the signs of it must be watched with anxiety, in all matter however trivial, in all directions however distant. And at this time, when the iron roads are tearing up the surface of Europe, as grapeshot do the sea, when their great sagene is drawing and twitching the ancient frame and strength of England together, contracting all its various life, its rocky arms and rural heart, into a narrow, finite, calculating metropolis of manufactures, when there is not a monument throughout the cities of Europe, that speaks of old years and mighty people, but it is being swept away to build cafes and gaming-houses;[4] when the honor of G.o.d is thought to consist in the poverty of his temple, and the column is shortened, and the pinnacle shattered, the color denied to the cas.e.m.e.nt, and the marble to the altar, while exchequers are exhausted in luxury of boudoirs, and pride of reception-rooms; when we ravage without a pause all the loveliness of creation which G.o.d in giving p.r.o.nounced good, and destroy without a thought all those labors which men have given their lives, and their sons' sons' lives to complete, and have left for a legacy to all their kind, a legacy of more than their hearts'

blood, for it is of their souls' travail, there is need, bitter need, to bring back, if we may, into men's minds, that to live is nothing, unless to live be to know Him by whom we live, and that he is not to be known by marring his fair works, and blotting out the evidence of his influences upon his creatures, not amid the hurry of crowds and crash of innovation, but in solitary places, and out of the glowing intelligences which he gave to men of old. He did not teach them how to build for glory and for beauty, he did not give them the fearless, faithful, inherited energies that worked on and down from death to death, generation after generation, that we, foul and sensual as we are, might give the carved work of their poured-out spirit to the axe and the hammer; he has not cloven the earth with rivers, that their white wild waves might turn wheels and push paddles, nor turned it up under as it were fire, that it might heat wells and cure diseases; he brings not up his quails by the east wind, only to let them fall in flesh about the camp of men: he has not heaped the rocks of the mountain only for the quarry, nor clothed the gra.s.s of the field only for the oven.

-- 8. Division of the pursuits of men into subservient and objective.

All science and all art may be divided into that which is subservient to life, and which is the object of it. As subservient to life, or practical, their results are, in the common sense of the word, useful.

As the object of life or theoretic, they are, in the common sense, useless; and yet the step between practical and theoretic science is the step between the miner and the geologist, the apothecary and the chemist; and the step between practical and theoretic art is that between the bricklayer and the architect, between the plumber and the artist, and this is a step allowed on all hands to be from less to greater; so that the so-called useless part of each profession does by the authoritative and right instinct of mankind a.s.sume the superior and more n.o.ble place, even though books be sometimes written, and that by writers of no ordinary mind, which a.s.sume that a chemist is rewarded for the years of toil which have traced the greater part of the combinations of matter to their ultimate atoms, by discovering a cheap way of refining sugar, and date the eminence of the philosopher, whose life has been spent in the investigation of the laws of light, from the time of his inventing an improvement in spectacles.

But the common consent of men proves and accepts the proposition, that whatever part of any pursuit ministers to the bodily comforts, and admits of material uses, is ign.o.ble, and whatsoever part is addressed to the mind only, is n.o.ble; and that geology does better in reclothing dry bones and revealing lost creations, than in tracing veins of lead and beds of iron; astronomy better in opening to us the houses of heaven than in teaching navigation; botany better in displaying structure than in expressing juices; surgery better in investigating organization than in setting limbs; only it is ordained that, for our encouragement, every step we make in the more exalted range of science adds something also to its practical applicabilities; that all the great phenomena of nature, the knowledge of which is desired by the angels only, by us partly, as it reveals to farther vision the being and the glory of Him in whom they rejoice and we live, dispense yet such kind influences and so much of material blessing as to be joyfully felt by all inferior creatures, and to be desired by them with such single desire as the imperfection of their nature may admit;[5] that the strong torrents which, in their own gladness fill the hills with hollow thunder and the vales with winding light, have yet their bounden charge of field to feed and barge to bear; that the fierce flames to which the Alp owes its upheaval and the volcano its terror, temper for us the metal vein and quickening spring; and that for our incitement, I say not our reward, for knowledge is its own reward, herbs have their healing, stones their preciousness, and stars their times.

-- 9. Their relative dignities.

-- 10. How reversed through erring notions of the contemplative and imaginative faculties.

It would appear, therefore, that those pursuits which are altogether theoretic, whose results are desirable or admirable in themselves and for their own sake, and in which no farther end to which their productions or discoveries are referred, can interrupt the contemplation of things as they are, by the endeavor to discover of what selfish uses they are capable (and of this order are painting and sculpture), ought to take rank above all pursuits which have any taint in them of subserviency to life, in so far as all such tendency is the sign of less eternal and less holy function.[6] And such rank these two sublime arts would indeed a.s.sume in the minds of nations, and become objects of corresponding efforts, but for two fatal and widespread errors respecting the great faculties of mind concerned in them.

The first of these, or the theoretic faculty, is concerned with the moral perception and appreciation of ideas of beauty. And the error respecting it is the considering and calling it aesthetic, degrading it to a mere operation of sense, or perhaps worse, of custom, so that the arts which appeal to it sink into a mere amus.e.m.e.nt, ministers to morbid sensibilities, ticklers and fanners of the soul's sleep.

The second great faculty is the imaginative, which the mind exercises in a certain mode of regarding or combining the ideas it has received from external nature, and the operations of which become in their turn objects of the theoretic faculty to other minds.

[Ill.u.s.tration: COURT OF THE DUCAL PALACE, VENICE. From a drawing by Ruskin.]

And the error respecting this faculty is, that its function is one of falsehood, that its operation is to exhibit things as they are _not_, and that in so doing it mends the works of G.o.d.

-- 11. Object of the present section.

Now, as these are the two faculties to which I shall have occasion constantly to refer during that examination of the ideas of beauty and relation on which we are now entering, because it is only as received and treated by these, that those ideas become exalted and profitable, it becomes necessary for me, in the outset, to explain their power and define their sphere, and to vindicate, in the system of our nature, their true place for the intellectual lens and moral retina by which and on which our informing thoughts are concentrated and represented.

FOOTNOTES

[1] Tintoret. (Ridolfi. Vita.)

[2] We live by admiration, hope, and love. (Excursion, Book IV.)

[3] Rom. xii. 9.